Planet ISKCON

There has always been a controversy regarding whether Sanskrit was the original language, as some feel, or whether there was what has been called a Proto-Indo-European (PIE) language that was the start of all other languages, which is now said to have disappeared. So let us take a look at this.

First of all let us face the fact that Sanskrit is the language that composes what has been recognized as the earliest texts on the planet, such as the Rig Veda and the other Vedas. Secondly, it is also known that it was an oral tradition long before it became a written language. This was because the great sage Vysadeva, who compiled the main portions of the Vedic literature, could foretell that the memory of mankind would soon be greatly reduced, compared to what it had been. So there would be a need for the texts to be in written form. Thirdly, the sophistication of the language, its grammar, syntax, and so on, was highly developed. So it had to have been in existence for some time, long before most other languages, or even any other language that appeared later on, all of which were far less developed than Sanskrit. So, how could there have been a Proto-Indo-European (PIE) language that was the basis of forming Sanskrit that had to have been almost as sophisticated as Sanskrit that is said to no longer exist?

SANSKRIT AND THE PROTO-INDO-EUROPEAN LANGUAGE ISSUE

        So how did the idea come about that there must be a Proto-Indo-European language that was the origin of Sanskrit, Greek and Latin?

It all started when certain researchers started to see similarities between the main languages, such as Sanskrit, Greek and Latin. Presently, there are 439 languages and dialects, of which half is considered belonging to the Indo-Aryan subbranch. Twelve languages and their derivatives are considered to be Indo-European, including Spanish, English, Portuguese, Russian, German, French, Italian, Hindi, Bengali, Punjabi, Marathi, and Urdu. And most of the languages in India are known derivatives of Sanskrit.

It was as early as 1583 when Thomas Stephens, an English Jesuit missionary in Goa started to recognize similarities between Sanskrit, Greek and Latin. Then in 1585, Filippo Sassetti, an Italian merchant who had traveled to India, also wrote about various similarities. Next was the Dutch scholar Marcus Zuerius van Boxhorn, in 1647, who noted the similarities among these languages, including Dutch, Albanian, Greek, Latin, Persian, Slavic, Celtic and Baltic languages. He was the one who first proposed that they must all derive from a common source language, which he called Scythian. Then in the late 1760s Gaston Coeurdoux made observations of the same type, with a study of Sanskrit, Latin and Greek. There were others who had done the same thing. However, none of these men aroused much notice in their research.

It was in 1786 when Sir William Jones started giving talks about the similarities between Sanskrit, Greek and Latin, along with Celtic, Gothic and Persian languages, and suggested that there was a relationship between them. That is when people started to take notice.

It was in 1813 when Thomas Young first coined the phrase “Indo-European” to describe this relationship and family of languages, which then became the standard “scientific” term. Then it was Franz Bopp who produced a study of these languages, called Comparative Grammar between 1833 and 1852, that seemed to verify this relational theory. This was the beginning of the Indo-European studies as part of an academic curriculum. This went further to August Schleicher’s Compendium in 1861, and then Karl Brugmann’s Grundriss in the 1880s. From there it went further into what can be called modern Indo-European studies.

We could explain how various languages are considered part of a family or group and subgroups, or branches and subbranches, through genetic identification, or what can be called shared innovations, or their structure and phonology, or what is called their evolutionary history. But we won’t indulge in all this analysis.

In any case, we now have the “Indo-European Family” of languages, which is a study of the commonalities of numerous languages, rather than the attempt to try to understand what was the original or “Proto-Indo-European” language, or the seed from which all other languages began, starting with Sanskrit, Greek and Latin. So this is the difference when you begin talking about Indo-European language: Are you talking about the “family,” in which case you could certainly be talking about many languages, or are you talking about what could be the original, or at least the search for the original seed language of all others? In the latter case, such a language still has not yet been identified, and maybe never will.

WHERE WAS THE ORIGIN OF THE PROTO-INDO-EUROPEAN LANGUAGE?

        So if there was to be a Proto-Indo-European (PIE) language, which means the seed language of all others, it had to come from somewhere. So where and what people developed it, and how did it spread?

It was speculated that the original Indo-European people go back to 5000 BCE. These were later called the Kurgan people, who lived northwest of the Caucasus and north of the Caspian Sea. These were considered to be semi-nomadic people. The word kurgan actually means “barrow” or “artificial mound” in Turkic and Russian. The Kurgan hypothesis was first formulated in the 1950s by Marija Gimbutas. In any case, it was figured that these people abandoned their homeland and started to migrate in different directions, taking their language with them, some arriving in Greece by 2000 BCE, and others to India in 1500 BCE. From there, the languages started to morph into varieties into what we find today as Greek, Sanskrit and Latin. This is known as the Kurgan Hypothesis, which basically means it is all speculation, or more diplomatically called a “model.”

Another theory is that the Proto-Indo-European language was spoken by a people who lived about 6000 years ago in the vicinity of the Pontic Steppe, north of the Black Sea and east to the Caspian, near where the Scythians were supposed to have lived. It is then suggested that this PIE language faded away before there was the invention of a writing system, and then the Indo-Europeans expanded from the homeland, thus causing the evolution of the language into various dialects and incomprehensible daughter languages. These languages also evolved, giving birth to each of their own family of languages.

We also have the Anatolian Hypothesis. This theory, proposed by archaeologist Colin Renfrew at Cambridge University in 1987, holds that the Indo-European languages were spread not by marauding horsemen from the Caucuses but with the expansion of agriculture from Anatolia between 8000 and 9500 years ago. Radiocarbon analysis of the earliest Neolithic sites across Europe provides a fairly detailed chronology of agricultural dispersal. This archaeological evidence indicates that agriculture spread from Anatolia, arriving in Greece at some time during the seventh millennium BCE and reaching as far as the British Isles by 5500 years ago.

Renfrew maintains that the linguistic argument for the Kurgan theory is based on only limited evidence for a few enigmatic early Indo-European word forms. He points out that parallel semantic shifts or widespread borrowing can produce similar word forms across different languages without requiring that an ancestral term was present in a proto-language. Renfrew also challenges the idea that Kurgan social structure and technology was sufficiently advanced to allow them to conquer whole continents in a time when even small cities did not exist. Far more credible, he argues, is that Proto-Indo-Europeans spread with the expansion of agriculture – a scenario that is also thought to have occurred across the Pacific, Southeast Asia and sub-Saharan Africa.

So, as we can see, most of these ideas are but speculations that remain ever-changing, or, to put it plainly, inconclusive. Nonetheless, some people think that the original language has indeed already been identified, and has been around for thousands of years, if not longer, which is Sanskrit, which is the oldest of all sophisticated languages and from which all other major languages are but derivatives. Whatever factors for a Proto-Indo-European language the scholars are looking for can be found in Sanskrit. No other language has been identified to be older, or more influential in terms of texts written in Sanskrit, or how many other languages can be found that relate to it. So let us take a closer look at this.

THE SIGNIFICANCE OF SANSKRIT

        As we can see, the above theories are all hypothesis, or speculations which have not and cannot decisively identify who were the original bearers of the primeval language, or what that language really was. Even if these are considered the general consensus in academia, these theories are still too full of discrepancies to be taken seriously when analyzed in detail.

However, we can offer other evidence that should be considered. Of course, we acknowledge the idea that there had to have been many kinds of minor languages scattered across the globe, but we also propose the idea that there was one major sophisticated language that had great influence around the world, and which spread in various forms throughout many civilizations, and which is the prime factor for the similarities that we find in many languages today.

The problem with PIE is that they feel it was never a written language but only the seed for those languages that later did become written languages. So there is no and never will be any direct evidence for it. But they try to find words that can be identified as remnants of the Proto-Indo-European language. This is where all of the speculations begin.

So, why is this important? Remember, it is a biased interpretation of this Proto-Indo-European (PIE) language issue that has helped continue the idea of the Aryan Invasion Theory (AIT). This is the idea, another hypothesis, that holds the premise that the Vedic Aryans came out of the Caucasus Mountain area only after they had already developed their language and writing, thus bringing with them the Vedic culture and the early Vedas to the Indus-Sarasvati region of India. This promotes the view that India was not the homeland of the real Vedic culture, and that it was brought to them by outsiders, who some call invaders, who were more advanced. This has perpetuated a false history of India and its Vedic traditions for many years, ever since Max Muller came up with this theory, and this is what must be corrected. That is why there is also a need to correct this Proto-Indo-European issue. [For more information on the Aryan Invasion Theory, please see my article and Ebook entitled: The Aryan Invasion Theory: The Final Nail in its Coffin on my website at http://www.stephen-knapp.com.

THE ORIGINAL DEVELOPMENTS OF WRITING AND LANGUAGE IN INDIA

        There has always been questions about where the original script came from, and how did it originate. However, in this regard, famous archeologist and specialist in scripts, A. B. Walawalkar and scribe L. S. Wakankar have, through their research proved that the Indian script originated in India itself and said that on the basis of phonetics, the tradition of writing was present even in the Vedic times. ¹

The name Sanskrit actually refers to a language brought to formal perfection, aside from the common languages at the time, like Prakrit. The form of Sanskrit that has been used for the last 2500 years or more is commonly known as Classical Sanskrit, which had been established by the ancient grammarians. Most scholars accept that it was finalized by Panini in the 5th century BCE. That is what became the standard for correct Sanskrit with such comprehensive authority that little has changed it down to the present day. However, even Panini mentions at least ten grammarians who preceded him. So he can not be the earliest of grammarians as some propose, which indicates that Sanskrit had been in use many years before him.

Kamlesh Kapur provides further insight into Sanskrit writing in her book Portraits of a Nation: History of India: “Sanskrit language is composed of 50 sounds and letters in its alphabet. It has 11,000 roots from which to make words. The English language has 500,000 words. Sanskrit language has 1700 Dhatu (root verbs), 80 Upasargas (suffixes, prefixes), and 20 Pratyaya (declensions). It is believed that Sanskrit has roughly 74,000,000 words. In fact, using these rules and by adding prefixes and suffixes, Sanskrit can provide an infinite number of words whose meaning is completely determined by the grammatical process.

“Several languages spoken and written today in India have been derivatives of Sanskrit. Bengali, Gurumukhi, Gujarati, Marathi, Oriya and Hindi have been derived from Sanskrit. Languages of the South have been influenced by Sanskrit. Recently, Washoe County of Nevada (USA) proclaimed January 12, 2008 as Sanskrit Day. The proclamation says that, “As Hinduism expands in the West, it is important that to understand Hinduism, one should have a working knowledge of Sanskrit.’” ²

However, India also has a strong tradition in its Vedic culture that describes the possible or at least customary origin of its script. There are a few examples of this. One is that the text known as Yaju Taittariya Samhita tells the story of how the devas faced the problem that since sound vanishes once the words are spoken, what method could be applied to give it shape? So, they went to Indra and said, “Vachanvya kurvit,” which means “grant sound a shape.” Then Indra said that he would have to take the help of Vayu, the wind god. The other gods agreed and Indra gave a shape to sound in the form of the knowledge of writing or script. This is famous as Indra vayavya vyaakaran, or the grammar pertaining to the aerial Indra. ³

Another example gives credit to Lord Shiva. This one describes that with the death of various sages, particular branches of Vedic knowledge started disappearing. So, with a prayer to save them, great sages like Sanaka went to Shiva in the south Indian place of Chidambaram. Hearing their prayers, Lord Shiva strummed his damru instrument nine and then five more times during the interval of his cosmic dance. Thus, fourteen sources of sound were born. These came to be known as the Maheshwar Sutra. ⁴

Another story from the Vedic tradition is that when the great Vedavyas was thinking of writing the Mahabharata, he faced the problem of who would write it. To solve this problem he thought of Ganesh. When Ganesh came, Vedavyas said, “You be the writer of the Bharat Granth.” Ganesh agreed only if Vedavyas would not pause or stop, and Vedavyas agreed as long as Ganesh would not write anything unless he understood the meaning of everything that Vedavyas dictated. This was supposed to have happened shortly after the beginning of the age of Kali-yuga, which is accepted to be in the year 3102 BCE. So there had to have been the knowledge of the Sanskrit script at that time, as well as the oral tradition that went back many thousands of years before this.

Nonetheless, the archeologist Balawalkarji studied the scripts of the ancient coins and proved that it was mainly the Maheshwari script which was the Vedic script. According to him, it was only later that the Brahmi and the Nagari script developed from this. This is important as some people propose that Sanskrit came out of the preceding Brahmi script, which is not the case.

SANSKRIT LANGUAGE

        No doubt one of the greatest contributions from Vedic culture is the script and language of Sanskrit. Sanskrit is the language of ancient India and of Vedic philosophy and its civilization. It is a perfect language, which also invokes the spiritual vibration of which it speaks. It is a refined language, but also most self-protective in the way it manages to maintain the original meaning that it presents, as long as a person properly understands Sanskrit grammar and syntax. In other words, when translated according to the rules of the Sanskrit language, you cannot take the interpretation far outside its firsthand intention without giving up all of the rules of Sanskrit.

A. L. Basham, former professor of Asian Civilization in the Australian national University, Canberra, writes in his book The Wonder That Was India (page 390): “One of ancient India’s greatest achievements is her remarkable alphabet, commencing with the vowels and followed by the consonants, all classified very scientifically according to their mode of production, in sharp contrast to the haphazard and inadequate Roman alphabet, which has developed organically for three millennia. It was only on the discovery of Sanskrit by the West that a science of phonetics arose in Europe.”

Basham goes on to say (page 509): “It will be seen that this alphabet is methodical and scientific, its elements classified first into vowels and consonants, and then, within each section, according to the manner in which the sound is formed. The gutturals are formed by the construction of the throat at the back of the tongue, the palatals by pressing the tongue flat against the palate, the retro-flexes by turning up the tip of the tongue to touch the hard palate, the dentals by touching the upper teeth with the tongue, and the labials by pursuing the lips.”

Furthermore, Sanskrit or remnants of it can be found in so many other languages around the world, that a person can begin to say that it may have been the original language that the world first new. In almost all languages, like Greek, French, English, Arabic, Urdu, Persian, Indian, Mayan, Slavic, Russian, and the Sanskrit derivatives like Hindi, Tamil, Telugu, or Malayalam, Sanskrit words are found everywhere. Either Sanskrit-speaking people carried them all over the world, or Sanskrit was the one world or main language, traces of which linger in all languages around the planet.

This is one of the reasons, however, why some people have felt that Sanskrit was one of several ancient languages that descended from another common ancestor. One of those people was the English poet, Jurist and scholar, Sir William Jones, who, in 1783, was appointed a justice of the High Court of Bengal. He began to study Sanskrit and wrote and published his high impression of Sanskrit. In 1786, while delivering his third lecture, Sir William Jones made the following statement which aroused the curiosity of many scholars and finally led to the emergence of comparative linguistics. Noticing the similarities between Sanskrit and the Classical Languages of Europe such as Greek and Latin, he delivered: “The Sanskrit language, whatever be its antiquity, is of wonderful structure; more perfect than the Greek, more copious than the Latin, and more exquisitely refined than either, yet bearing to both of them a stronger affinity, both in the roots of verbs and in the forms of grammar, than could not possibly have been produced by accident; so strong indeed, that no philologer could examine them all three, without believing them to have sprung from some common source which, perhaps, no longer exists; there is a similar reason, though not quite so forcible, for supposing that both the Gothic and the Celt, though blended with a very different idiom, had the same origin with the Sanskrit; and the old Persian might be added to the same family…” ²⁴

Sir William Jones in Asiatic Researches, (Vol. I, p. 423) also asserted the means by which the similarities in many languages, especially of the Indo-European group, is supplied by Sanskrit: “Deonagri [devanagari] is the original source whence the alphabets of Western Asia were derived.”

Mr. Pococke also relates: “The Greek language is a derivative from the Sanskrit.” ⁵ The learned Dr. Pritchard also says: “The affinity between the Greek language and the old Parsi and Sanskrit is certain and essential. The use of cognate idioms proves the nations who used them to have descended from one stock. That the religion of the Greeks emanated from an Eastern source no one will deny. We must therefore suppose the religion as well as the language of Greece to have been derived in great part immediately from the East.” ⁶

In this way, the idea started that there was a previous language that was the seed of the others, namely Sanskrit, Greek and Latin. They named this imaginary ancestor as Proto-Indo-European, or Proto-Indo-Germanic language. However, they have failed to find this imaginary language for the last 150 years. Plus, they will never find it because there was no such language. Nonetheless, not everyone agreed with this idea that Sanskrit was merely a part of a Proto-Indo-European language.

For example, even the British scholar Thomas Maurice, editor of the seven volumes of Indian Antiquities, mentions in Volume IV that Halhead, the first European Sanskrit scholar, “seems to hint that it (Sanskrit) was the original language of the earth. All Western scholars who readily apply their mind to the problem will find themselves concurring with Halhead that Sanskrit is the oldest language and that it was spoken all over the world. Other world languages are shattered and twisted bits of Sanskrit.”

The Great Sanskrit scholar Franz Bopp wrote in his Edinborough Review (Volume 33, page 43): “At one time Sanskrit was the one language spoken all over the world.”

As the study and interest in Sanskrit grew, there were many scholars and researchers who gave praise to it. In 1777, the French astronomer Bailly figured that the earliest humans had to have been located on the banks of the Ganges. Bailly also once stated, “The Brahmans are the teachers of Pythagoras, the instructors of Greece, and through her the whole of Europe.” ⁷

Voltaire also opined, “In short, Sir, I am convinced that everything–astronomy, astrology, metempsychosis, etc.–comes to us from the banks of the Ganges.” ⁸

The French naturalist and traveler Pierre de Sonnerat (1782) also believed all knowledge came from India, which he considered the cradle of the human race. ⁹

Then in 1807, Schelling, a metaphysician who was well-known in his day, wondered “what is Europe really but a sterile trunk which owes everything to Oriental grafts.” ¹⁰

In 1808, Friedrich von Schlegel argued that “the Northwest of India must be considered the central point from which all of these nations had their origin.” ¹¹ Schlegel, who also helped popularize German interest in Sanskrit, in his study of comparative grammar came to the conclusion that “the Indian language is older, the other younger and derived from it.”

In 1845, Eichhoff boldly proclaimed that “all Europeans come from the Orient. This truth, which is confirmed by the evidence of physiology and linguistics, no longer needs special proof.” ¹² And this, I might add, is before genetics confirmed the same thing.

In 1828, Vans Kennedy related, “Sanscrit itself is the primitive language from which the Greek, Latin, and the mother of the Teutonic dialects were originally derived.” ¹³

Then in 1855, Lord A. Curzon, the British governor-general of India and later chancellor of Oxford, was fully convinced that “the race of India branched out and multiplied into that of the great Indo-European family…. The Aryans, at a period as yet undetermined, advanced toward and invaded the countries to the west and north-west of India, conquered the various tribes who occupied the land.” ¹⁴

Michelet was another that had the opinion that the Vedas “were undoubtedly the first monument of the world”,¹⁵ and that India “emanated a torrent of light and the flow of reason and Right.” ¹⁶

Plus, Godfrey Higgins, in his book The Celtic Druids (page 61), writes: “There are many objections to the derivation of the Latin from the Greek. Latin exhibits many terms in a more rude form than Greek. Latin was derived from Sanskrit.”

The roots of many languages are found in Sanskrit, which some called the mother of all languages, distinguished from the rest by its longevity, stability of form over the many millennia, and showed the status of a sacred language. The fact is that the farther back in time we trace the European languages, the more they begin to resemble Sanskrit. The farther we go back in time, the more we see that European and Vedic culture coalesce.

Sri Aurobindo observed that Sanskrit is “one of the most magnificent, the most perfect and wonderfully sufficient literary instruments developed by human mind… at once majestic and sweet and flexible, strong and clearly formed and full and vibrant and subtle…” ¹⁷

We can see many Sanskrit words in other languages, or continuations of them in Lithuanian, Russian, or English. In fact, there are many words in Lithuanian that are related to or a part of Sanskrit. I have already spent a chapter or two of my book Proof of Vedic Culture’s Global Existence comparing Sanskrit with numerous English words, so we will not go into it here.

One of the reasons why remnants of Sanskrit appear in places around the world, since Sanskrit was the language of early India, or Bharatvarsha, was that people of the region spread or migrated to other parts of the world. Then they named oceans, rivers, mountains, and regions with Sanskrit names. Anybody can see this if they are simply a little educated in it. For example, we can see it in names like Indonesia, Indochina, West Indies, etc., or in other places we have Afghanistan, Baluchastan, Turkasthan, Kurdisthan, Kazaksthan, and Uzbekisthan, all which show the Sanskrit based sthan, and which gives a hint of the past influence of the global Vedic tradition. Looking further, there are also many Sanskrit names in the countries of the Far East and South Pacific.

Unfortunately, the similarities in languages were used to help support the Aryan Invasion Theory, the idea that Sanskrit and the Vedic culture came into ancient India from outside. But more than anything, it was not that Sanskrit traveled into India, but that it traveled west and was then adopted to varying degrees by others, thus giving way to what had been called the Proto-Indo-European language that was supposed to have pre-dated Sanskrit. Of course, this has yet to be proved, and the idea came about mostly because of the Euro-centric way of looking at things. With new evidence that has come out, we can conclude that there was a westward movement or migration of people out of India that brought Sanskrit with them, which was absorbed into the existing languages of several central and west Asian regions.

With the advanced nature of the Sanskrit language and alphabet, some feel that, like the traditional source of the Vedas, Sanskrit was given by Divinity to humanity. It could not have been developed by the slow process of a human agency. After all, in the time period in which Sanskrit appeared, mankind was considered by some to be barbarians. But how could such a people, if that is what they were, develop such a refined language like Sanskrit? For such a language to appear, it would have to come from an equally refined and advanced civilization. Otherwise, why, after thousands of years of our advanced scientific civilization, have we not seen a better or more sophisticated language?

To help substantiate this, we can relate the following quote which appeared in the 1985 spring issue of AI (Artificial Intelligence) magazine, written by NASA researcher Rick Briggs: “In the past 20 years, much time, effort, and money have been expended on designing an unambiguous representation of natural languages to make them accessible to computer processing. These efforts have centered around creating schemata designed to parallel logical relations expressed by the syntax and semantics of natural languages, which are clearly cumbersome and ambiguous in their function as vehicles for the transmission of logical data. Understandably, there is a widespread belief that natural languages are unsuitable for the transmission of many ideas that artificial languages can render with great precision and mathematical rigor. But this dichotomy, which has served as a premise underlying much work in the areas of linguistics and artificial intelligence, is a false one.

“There is at least one language, Sanskrit, which for the duration of almost 1000 years was a loving spoken language with a considerable literature of its own. Besides works of literary value, there was a long philosophical and grammatical tradition that has continued to exist with undiminished vigor until the present century. Among the accomplishments of the grammarians can be reckoned a method for paraphrasing Sanskrit in a manner that is identical not only in essence but in form with current work in Artificial Intelligence.”

On another level, the ancients and rishis called Sanskrit the language of the gods, or devevani or devabhasha. The script was called devanagari, the script of the gods. And the fact is, the most spiritual of Vedic literature is in Sanskrit. In the Rig Veda, Sanskrit has been called vacho aggram, or the earliest language. It is no doubt the main language used by the great rishis or sages to disseminate the knowledge of enlightenment that had been received by them ever since the time of the universal creation. Sanskrit was able to invoke the spiritual energy of which it speaks, and the vibration for propelling the consciousness to the higher realms it depicts. The great epics and codes of knowledge are all in Sanskrit. Even the great acharyas, like Shankar, Ramanuja, Madhva, Nimbarka, Vallabha, and other poets and philosophers wrote in Sanskrit. Sanskrit stood for at least three millennia, if not much longer, as the carrier of Vedic thought before its dominance gradually gave way to the vernacular dialects that eventually evolved from it as the modern languages of Hindi, Gujarati, Bengali, Tamil, Telugu, Kannada, and so on.

There are officially 25 languages in India, along with 33 different languages and 2000 some dialects that are known to be used. In this regard Will Durant relates in Our Oriental Heritage (p. 406): “The Sanskrit of the Vedas and the epics has already earmarks of a classical and literary tongue, used only by scholars and priests; the very word Sanskrit means ‘prepared, pure, perfect, sacred.’ The language of the people in the Vedic age was not one but many; each tribe had its own Aryan dialect. India has never had one language.”

SANSKRIT GRAMMAR

        The grammar of Sanskrit is also known to be without comparison. Sir William Wilson Hunter wrote in The Indian Empire: “The grammar of Panini stands supreme among the grammars of the world, alike for its precision of statement and for its thorough analysis of the roots of the language and of the formative principles of words. By applying an algebraical terminology, it attains a sharp succinctness unrivaled in brevity. It arranges in logical harmony the whole phenomenon which the Sanskrit language presents and stands forth as one of the most splendid achievements of human invention and industry. So elaborate is the structure that doubts have arisen whether its innumerable rules of formation and phonetic change, its polysyllabic derivatives, its ten conjugations with its multiform aorist and long array of tenses could even have been the spoken language of a people.” ¹⁹

Though we give much credit to Panini for being one of the first if not the first grammarian of Sanskrit, we should still remember that in his writings, Panini himself mentions at least 10 grammarians who preceded him. ¹⁸

Mrs. Manning also relates: “Sanskrit grammar is evidently far superior to the kind of grammar which for the most part has contented grammarians in Europe.” ²⁰

Mr. Elphinstone agrees in the same way: “His (Panini’s) works and those of his successors have established a system of grammar, the most complete that ever was employed in arranging elements of humans speech.” ²¹

Professor Sir Monier Williams says: “The grammar of Panini is one of the most remarkable literary works that the world has ever seen, and no other country can produce any grammatical system at all comparable to it, ether for originality or plan or analytical subtlety. . . His Sastras are a perfect miracle of condensation.” ²²

Furthermore, it is known that Sanskrit was a vocal tradition long before it was put into written form. This tends to show that Sanskrit had been existing for many years before Panini, and that Panini may have also existed at a much earlier time period than many people think.

The fact that Panini listed previous philologists indicates that there had to have been a fully existing language of Sanskrit in ancient India long before he formed his book on Sanskrit grammar. Otherwise, the complex literature could not have been passed down to future generations to continue in such a flawless manner in an oral tradition. Panini did not develop Sanskrit but only compiled the rules of Sanskrit.

Dr. Cardona, a Professor of Linguistics at the University of Pennsylvania in Philadelphia, a known Panini grammarian, places Panini in the 6th century BCE, but believes that Panini could have been much earlier. In this regard, Count Bjornstjerna, even with what early evidence he could uncover, writes in his Theogony of Hindoos that Hindus possessed written texts of religion before 2800 BCE. So it is likely that it could have been long before then.

Another bit of evidence in this regard is the presence of words of Vedic Sanskrit in Syria as early as 2200 BCE. This has the effect of pushing back the period of when the Vedic hymns were composed to beyond 3000 BCE. Thus, the whole theory of a Aryan invasion into India near 2000 BCE falls flat and is contrary to the evidence found in the Middle East. ²⁵

The earliest of glossaries on Vedic words goes back to the Nighantu, written by the ancient etymologist Yaska. Yaska explained that he compiled this based on previous glossaries, the most important of which was the Nighantuka-Padakhyana, which is attributed to Kashyapa Prajapati. Yaksa himself described at least twelve previous etymologists before him. As listed in his Nirukta, it includes Aupamanyava (Nirukta 1.1), Audambarayana (1.1), Varshayayani (1.2), Gargya (1.3), Shakatayana (1.3), Agrayana (1.9), Shakapuni (2.8), Aurnavabha (2.26), Taitiki (4.3), Sthaulastivi (7.14), Kraustuki (8.2), and Kathakya (8.5). So his own commentary, the Nirukta, is based on a long tradition of Vedic Sanskrit, and was a compilation and codification of the etymological knowledge that went all the way back to the pre-historic time of Kashyapa Muni.

Obviously, Sanskrit was the earliest of developed languages, and no country but ancient India, and no language except Sanskrit can boast of a possession so ancient or venerable. No people but the Vedic Aryans, followers of Vedic Dharma, can show such a sacred heirloom in its history, so high in its grandeur and glory when compared with other languages. The Vedas and Vedic literature, such as the Ramayana and Mahabharata, serve as a beacon of divine light for the onward progress for humanity.

THE VEDIC TEXTS

        Sanskrit is the foundation of Vedic literature, which is the basis of the Vedic philosophy. The Vedic literature is a complete library for understanding life, the purpose of the creation, how the cosmos manifested, and what is the spiritual identity of the individual soul, Supersoul, and Supreme Being; plus, the relationship between them, and the pathways for directly realizing and perceiving these. This is what is called Sanatana-dharma, the eternal duty of life and the eternal state of being, meaning complete harmony and balance that we should all reach. This is the main purpose of the human form of life according to the Vedic system.

The original compositions of many of the Vedic hymns were given credit to the early sages or seers, such as Brigu, Angirasa, Marichi, Atri, Vashistha and his brother Agastya, and Vishvamitra. It was Brigu, Angirasa, Marichi, and Atri from whom came the seven rishis (Saptarishis) who became the main lineages or gotras that we refer to today. These consist of: Jamadagni from Bhrigu; Bharadvaja from Angirasa; Gautama from Angirasa; Kashyapa; Vashistha from Marichi; Agastya from Marichi; Atri; and Vishvamitra from Atri. It is said that Bhrigu and his descendants lived in the western part of the Asian subcontinent and Vashistha and Vishvamitra lived in the Sarasvati region. Later, the great sage Vedavyasa compiled it all into written form. (A detailed analysis of the Vedic literature and its numerous books has been provided in a previous book of mine called The Heart of Hinduism and in my E-book called A Complete Review of Vedic Literature. So I will not included that elaboration here.)

The point to remember is that the Vedic literature held universal spiritual knowledge. Even the Puranas, which are considered to be the interplanetary histories and elaborations of the spiritual knowledge of the Vedic samhitas, such as the Rig, Sama, Atharva, and Yajur Vedas, are said to be universal in nature. In other words, they were not exclusive to the region of India.

One little story that can help point this out is how, with the use of the Vedic knowledge, the source of the Nile River was found. The British explorer John Hanning Speke, who in 1862 discovered the Nile in Lake Victoria, acknowledged that the Egyptians themselves did not have any idea of where the Nile’s source was located. However, it was from British Lt. Colonel Wilford’s description of the Hindus’ intimate awareness with ancient Egypt that led Speke to Ripon Falls, at the edge of Lake Victoria. This was outlined in Wilford’s essay on Egypt from the Puranas, called Ancient Book of the Hindus’ Asiatic Researches (Vol. III, 1792). What was also most helpful was that Lieutenant Speke constructed a map based on the information from the Puranas, as described in his book, Journal of the Discovery of the Source of the Nile (1863). He explained, “All our previous information concerning the hydrography of these regions originated with the ancient Hindus who told it to the priests of the Nile; and all these busy Egyptian geographers who disseminated their knowledge with a view to be famous for their long-sightedness, in solving the mystery which enshrouded the source of their holy river, were so many hypothetical humbugs. The Hindu traders had a firm basis to stand upon through their intercourse with the Abyssinians.”

Thus, the map coursed the river through Kushadvipa, from a great lake in Chandristhan, “Country of the Moon,” while it gave the correct position in relation to the Zanzibar islands. Speke wrote that some Hindu Pundits knew the Nile as Nila and Kaali. The word Nile means blue and Kali means dark, which were appropriate descriptions of the Nile River. Their names are mentioned in some Puranas, including the Bhavishya. This went against the idea of that time because Lake Victoria was unknown then.

Sir Richard Burton, the leader of the Nile expedition had identified Lake Tangyanika as the source. Speke, however, following the advice of a Benares Pundit insisted that the real source was a much larger lake that lay to the north. By following this advice, Speke was able to discover Lake Victoria and the source of the Nile. The Pundit also told him that the real source were the twin peaks known as Somagiri. Soma in Sanskrit indicates the moon, and giri means hill or mountain. Thus, Somagiri indicated the fabled Mountains of the Moon in Central Africa.

The wonderful inventive genius and high level of consciousness of the Vedic Aryans enabled them to produce or utilize a language which contributed materially in the creation of a literature that remains unparalleled for richness, sublimity and range. The particular beauty inherent in the language of such intellectual powers were greatly enhanced by the scientific upbringing that had developed into what is now such a model of perfection that it was known as devanagari, or the language of the gods.

Professor Monier Williams was also highly impressed with the Ramayana. He had written: “Ramayana is undoubtedly one of the greatest treasures in Sanskrit literature.” However, later he went into more detail on his appreciation for it: “There is not in the whole range of Sanskrit literature a more charming poem than the Ramayana. The classical purity, clearness and simplicity of its style, the exquisite touches of true poetic feeling with which it abounds, its graphic descriptions of heroic incidents, nature’s grandest scenes, the deep acquaintance it displays with the conflicting workings and most refined emotions of the human heart, all entitle it to rank among the most beautiful compositions that have appeared at any period or in any country. It is like a spacious and delightful garden, here and there allowed to run wild, but teeming with fruits and flowers, watered by perennial streams, and even its most tangled jungle intersected with delightful pathways. The character of Rama is nobly portrayed… ” ²³

The Mahabharata also was not in want of its western admirers, even from years ago, such as Dr. F. A. Hassler of America, in his letter to P. C. Roy, dated July 21, 1888, which was published in P. C. Roy’s English translation of the Mahabharata: “In all my experience in life, I have not found a work that has interested me as much as that noble production of the wise, and I do not hesitate to say, inspired men of ancient India. In fact I have studied it more than any other work for a long time past, and have made at least 1,000 notes which I have arranged in alphabetical order for the purpose of study. The Mahabharata has opened to me, as it were, a new world, and I have been surprised beyond measure at the wisdom, truth, knowledge, and love of the right which I have found displayed in its pages. Not only so, but I have found many of the truths which my own heart has taught me in regard to the Supreme Being and His creations set forth in beautiful, clear language.”

The early American ethnologist, Jeremiah Curtin, who also had written to Baba P. C. Roy about his edition of the Mahabharata, also had deep appreciation for what he found within it. He relates in his letter, which appeared in Part XXX of the book: “I have just finished reading carefully from beginning to end, 24 numbers of your translation of the Mahabharata, and can honestly say that I have never obtained more pleasure from reading any book in my life. The Mahabharata will open the eyes of the world to the true character and intellectual rank of the Aryans of India. You are certainly doing a great work… The Mahabharata is a real mine of wealth not entirely unknown, I suppose, at present to any man outside your country, but which will be known in time and valued in all civilized lands for the reason that it contains information of the highest import to all men who seek to know in singleness of heart, the history of our race upon the earth, and the relations of man with the Infinite Power above us, around us and in us.”

THE CONCLUSION

What all of this shows is, as Dr. Vishnu Kant Verma explains, is that to this day, the Proto-Indo-European language, meaning that original language from which all others developed, such as Greek and Latin, has not been identified. What has been shown is that Sanskrit is the most ancient and developed of all sophisticated languages. What has also been shown is that many languages are but offshoots of Sanskrit, and the most likely to be the central language of the Indo-European family. One reason for this is also due to the Indo-Aryan migrations to Asia Minor, the Middle East and into Greece and Europe. (Verma, Dr. Vishnu Kant, Indo-Aryan Colonization of Greece and Middle-East, Pratibha Prakashan, Delhi, 2001, p.51)

This also shows the power of Sanskrit and what it has retained through the years, and how it is certainly one of the most powerful and original if not the seed of all other languages. This also illustrates that it is not a matter of proselytizing, but only a matter of sharing the Vedic knowledge and wisdom with others that will attract numerous people to find that the deeper levels of spirituality that they are looking for is already existing and waiting for them within the texts of the Vedic literature.

[Most of this is taken from a chapter from Advancements of Ancient India’s Vedic Culture by Stephen Knapp]

CHAPTER NOTES

1. Suresh Soni, India’s Glorious Scientific Tradition, Ocean Books Pvt. Ltd., New Delhi, 2010, p. 199.

2. Kamlesh Kapur, Portraits of a Nations: History of India, Sterling Publishers, Private Limited, 2010, p. 401.

3. Suresh Soni, India’s Glorious Scientific Tradition, Ocean Books Pvt. Ltd., New Delhi, 2010, p. 199.

4. Ibid., p. 200.

5. Pococke, India in Greece, p. 18.

6. Pritchard, Dr. Pritchard’s Physical History of Man, Vol. I, p. 502.

7. Jean-Sylvan Bailly, Lettres sur l’origine des sciences et sur celle des peuples de l’Asie, Paris, Freres Bebure, 1777, p. 51.

8. Ibid., 1777, p. 4.

9. Pierre Sonnerat, Voyages aux Indes Orientales et la Chine, Paris, 1782.

10. L. Poliakov, The Aryan Myth, Sussex University Press, London, 1971, p. 11.

11. Friedrich von Schlegel, Uber die Sprache und die Weisheit der Indier, Amsterdam Studies in the Theory and Hindistory of Linguistic Science, Amsterdam, Benjamins, 1977, p. 505

12. E. W. Eichhoff, Vergleichung der Sprachen von Europa und Indien, Schrey, Leipzig, 1845.

13. Vans Kennedy, Researches into the Origin and Affinity of the Principal Languages of Asia and Europe, Longman, London, 1828, p. 196.

14. Journal of the Royal Asiatic Society, 16, 172-173.

15. J. Michelet, Bible de l’humanite, Paris, Chamerot, 1864, p. 26.

16. Ibid., p. 485.

17. Pride of India: A Glimpse into India’s Scientific Heritage, Samskriti Bharati, New Delhi, 2006, p. 130.

18. Nicholas Kazanas, Indo-Aryan Origins and Other Vedic Issues, by Aditya Prakashan, New Delhi, 2009, p. 199.

19. Imperial Gazetteer of India, Art, “India”, p. 214.

20. Ancient and Medieval India, Vol. I, p. 381.

21. Elphinstone’s History of India, p. 146.

22. Monier Williams, Indian Wisdom, p. 172.

23. Indian Epic Poetry, p. 12.

24. Jones, Collected Works, Volume III, 34-5, quoted by Vepa, Kosla, The South Asia File: A Colonial Paradigm of Indian History Altering the Mindset of the Indic People, Indic Studies Foundation, Pleasanton, California, 2008, p.54.

25. Verma, Dr. Vishnu Kant, Indo-Aryan Colonization of Greece and Middle-East, Pratibha Prakashan, Delhi, 2001, p.130.

26. Ibid., p

[This article can be found at http://www.stephen-knapp.com

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ys

Rasa Rasika dasa

            Yantras are generally geological designs imprinted on a copper or silver plate. These days we also see them in multi-colored inks on paper. Among the sacred symbols manifested by the Vedic Rishis, yantras are predominantly regarded as devices for devotional sadhanas or practices, and as objects to direct our mind and worship. These are used as tools for mental concentration and meditation. Keeping a specific yantra in a particular direction in the home, and worshiping it and concentrating upon it is said to have distinct auspicious effects. A mantra is the generator of specific currents of sublime sound and its perceivable manifestation; a yantra is a monogram – a spectrograph of this sonic energy. In terms of their spiritual effects, yantras are like schematic sketches of the contours or structures of divine energy fields.

Likewise the images of gods in the temples, yantras are revered and worshiped as symbols of divine powers. The Devi Bhagavat (3|26|21) states – Archabhave Tatha Yantram; meaning – a yantra symbolizes a divine power. Similar meanings are indicated in Naradiya Purana, Gautamiya Tantra, Yogini Tantra, and several other Vedic scriptures.

Yantras are also referred as the abodes of the divine powers of God, or of the deity that it represents. This is why most of the Vedic yantras are named after different divinities, such as, Ganesa-yantra, Sri-yantra, Gopala-yantra, etc. Each yantra needs to be installed with the use of particular mantras, similar to the temple installation of a deity. Which yantra is placed in which direction and how its worship and devotional sadhana is to be performed – the knowledge of these constitutes a science in itself that has linkage with the Vedic cosmology and sciences of mantra, Tantra, and Vastu.

A dot (.) in the cryptography of yantra symbolizes absoluteness, completeness. In terms of the manifestation of Nature in the universe, it is a symbol of the nucleus of cosmic energy and hence represents the power-source of all activities and motion. Its spiritual implication is pure knowledge, enlightenment, and ultimate realization. The expansions of a dot in circular forms, in a yantra, symbolize related expressions in varied forms. Combining the dots results in a triangle. Different lengths of the straight lines joining the dots, different angles between them, and the different triangular and other shapes generated thereby together with free dots, circles, straight, curvilinear, convergent, and divergent lines are the basic features/components of the structure of a yantra.

Everything that exists in the cosmos has some size and structure – perceivable or conceptualized – in subliminal, astronomical or intermediate dimensions. Even the invisible subtle entities have ‘shapes’ which could be ‘seen’ through mental eyes. The sagacious minds of the Vedic Age had deeper insight to ‘see’ the invisible or sublime elements of nature and express them in a universal language of symbols. They had thus invented a coding system of symbols, signs and alphabets (including digits) to represent the syllables of the seed mantras associated with the sublime fields of divine powers (devatas), natural tendencies of consciousness, emotional impulses in a being, etc; and the five basic elements (pancha-tatvas), their etheric vibrations and energy fields, and the states and motions of the enormous varieties of sub-atomic, atomic, and molecular structures generated thereby. Specific configurations of these codes were then incorporated in different yantras. Thus, by meditating on the yantras, and using particular mantras to invoke their potencies, would also awake higher powers within the mind and consciousness of the sadhaka, or practitioner, if done properly.

A brief description of some of the popular yantras is given below.

Shri Yantra: Through this yantra one attains the favor of Lakshmi and is never short of money. By reciting Lakshmi prayers to it everyday, one attains all benefits. Though there are many kinds of color variations those who are artistic like to make to the Sri Yantra, the best kind of Sri Yantra on which to meditate are those that are simply composed of the black and white lines, which enunciates the triangles in the yantra the best.

Shri Mahamrityunjay Yantra: This yantra protects one from destructive influences like accidents, crises, sickness, epidemic, and similar life-threatening calamities.

Baglamukhi Yantra: This is to overcome enemies or obstacles and gain favorable verdicts in legal cases.

Bisa Yantra: God helps those who have the Bisa yantra in all endeavors. All difficult things become easy. By praying to it every morning obstacles are overcome and one attains success and honor.

Kuber Yantra: This yantra makes Kuber, the god of wealth, benevolent.

Shri Kanakdhara Yantra: It helps in attaining wealth and dispelling poverty and ensures many blessings.

Shri Mahalakshmi Yantra: With prayers to this yantra one is assured of perpetual prosperity.

Surya Yantra: It promotes good health and well-being, protects one from diseases and promotes intellect.

Panchadashi Yantra: This yantra has the blessings of Lord Shiva and ensures morality, wealth, family happiness, and salvation.

Of all yantras the one that brings results the most quickly is the Shri yantra. With successful prayer and offerings, all the four basic human pursuits are attained, such as dharma – discharge of duty, artha – acquirement of wealth, kama – gratification and moksha – final emancipation. The Vedas say that 33 crore gods and goddesses reside in the Shri yantra. This yantra can also eliminate Vaastu shortcomings. The origin and development of the universe is depicted in this yantra.

The Durga Saptshati says: With worship the primordial power gives happiness, enjoyment, and pleasures of heaven.

There is a story pertaining to the origin of the Shri yantra. Once at Kailash Mansarovar, Adi Shankaracharya underwent great penance and pleased Lord Shiva. When Lord Shiva offered a blessing, Shankaracharya inquired whether universal welfare could be attained. In response, Lord Shiva gave him the Shri yantra, an embodiment of Lakshmi, along with the Shri Sukta mantra.

Shri yantra is the place of worship of goddess Bhagwati Mahatripura Sundari, an embodiment of Brahma. She resides in the circles. Her chariot as well as the subtle form and symbol is there. Any prayer offered to Rajeshwari (a monarch), Kameshwari (one who grants wishes) and Mahatripura Sundari without the Shri yantra brings no results. All gods and goddesses dependent upon Mahatripura Sundari reside in the Shri yantra.

Mahatripura Sundari has been referred to in religious texts with names like Vidya (knowledge), Maha Vidya (best knowledge) and Param Vidya (ultimate knowledge).

There is a story about the effectiveness of the Shri yantra. Once, unhappy with her visit to earth, Ma Lakshmi returned home to Vaikuntha. Due to her absence, many problems emerged on earth. Maharishi Vasishtha sought the help of Lord Vishnu to pacify Ma Lakshmi, without success. Then Devaguru Brihaspati explained that the best way to attract Lakshmi to the earth was through the Shri yantra. With worship of the Shri yantra, Ma Lakshmi immediately returned to earth and said, “Shri yantra is my foundation. My soul resides in it. Therefore, I had to return.”

Worship to Shri yantra after pran pratishtha ensures happiness and liberation. The best occasions to establish a Shri yantra are Diwali, Dhanteras (two days before Diwali), Dashera, Akshay Tritiya (the third day of the lunar fortnight) and Pratipada (the first day of the lunar fortnight) and other auspicious days. At the time of worship one must face the east and pray with devotion and concentration.

            Yantras are generally geological designs imprinted on a copper or silver plate. These days we also see them in multi-colored inks on paper. Among the sacred symbols manifested by the Vedic Rishis, yantras are predominantly regarded as devices for devotional sadhanas or practices, and as objects to direct our mind and worship. These are used as tools for mental concentration and meditation. Keeping a specific yantra in a particular direction in the home, and worshiping it and concentrating upon it is said to have distinct auspicious effects. A mantra is the generator of specific currents of sublime sound and its perceivable manifestation; a yantra is a monogram – a spectrograph of this sonic energy. In terms of their spiritual effects, yantras are like schematic sketches of the contours or structures of divine energy fields.

Likewise the images of gods in the temples, yantras are revered and worshiped as symbols of divine powers. The Devi Bhagavat (3|26|21) states – Archabhave Tatha Yantram; meaning – a yantra symbolizes a divine power. Similar meanings are indicated in Naradiya Purana, Gautamiya Tantra, Yogini Tantra, and several other Vedic scriptures.

Yantras are also referred as the abodes of the divine powers of God, or of the deity that it represents. This is why most of the Vedic yantras are named after different divinities, such as, Ganesa-yantra, Sri-yantra, Gopala-yantra, etc. Each yantra needs to be installed with the use of particular mantras, similar to the temple installation of a deity. Which yantra is placed in which direction and how its worship and devotional sadhana is to be performed – the knowledge of these constitutes a science in itself that has linkage with the Vedic cosmology and sciences of mantra, Tantra, and Vastu.

A dot (.) in the cryptography of yantra symbolizes absoluteness, completeness. In terms of the manifestation of Nature in the universe, it is a symbol of the nucleus of cosmic energy and hence represents the power-source of all activities and motion. Its spiritual implication is pure knowledge, enlightenment, and ultimate realization. The expansions of a dot in circular forms, in a yantra, symbolize related expressions in varied forms. Combining the dots results in a triangle. Different lengths of the straight lines joining the dots, different angles between them, and the different triangular and other shapes generated thereby together with free dots, circles, straight, curvilinear, convergent, and divergent lines are the basic features/components of the structure of a yantra.

Everything that exists in the cosmos has some size and structure – perceivable or conceptualized – in subliminal, astronomical or intermediate dimensions. Even the invisible subtle entities have ‘shapes’ which could be ‘seen’ through mental eyes. The sagacious minds of the Vedic Age had deeper insight to ‘see’ the invisible or sublime elements of nature and express them in a universal language of symbols. They had thus invented a coding system of symbols, signs and alphabets (including digits) to represent the syllables of the seed mantras associated with the sublime fields of divine powers (devatas), natural tendencies of consciousness, emotional impulses in a being, etc; and the five basic elements (pancha-tatvas), their etheric vibrations and energy fields, and the states and motions of the enormous varieties of sub-atomic, atomic, and molecular structures generated thereby. Specific configurations of these codes were then incorporated in different yantras. Thus, by meditating on the yantras, and using particular mantras to invoke their potencies, would also awake higher powers within the mind and consciousness of the sadhaka, or practitioner, if done properly.

A brief description of some of the popular yantras is given below.

Shri Yantra: Through this yantra one attains the favor of Lakshmi and is never short of money. By reciting Lakshmi prayers to it everyday, one attains all benefits. Though there are many kinds of color variations those who are artistic like to make to the Sri Yantra, the best kind of Sri Yantra on which to meditate are those that are simply composed of the black and white lines, which enunciates the triangles in the yantra the best.

Shri Mahamrityunjay Yantra: This yantra protects one from destructive influences like accidents, crises, sickness, epidemic, and similar life-threatening calamities.

Baglamukhi Yantra: This is to overcome enemies or obstacles and gain favorable verdicts in legal cases.

Bisa Yantra: God helps those who have the Bisa yantra in all endeavors. All difficult things become easy. By praying to it every morning obstacles are overcome and one attains success and honor.

Kuber Yantra: This yantra makes Kuber, the god of wealth, benevolent.

Shri Kanakdhara Yantra: It helps in attaining wealth and dispelling poverty and ensures many blessings.

Shri Mahalakshmi Yantra: With prayers to this yantra one is assured of perpetual prosperity.

Surya Yantra: It promotes good health and well-being, protects one from diseases and promotes intellect.

Panchadashi Yantra: This yantra has the blessings of Lord Shiva and ensures morality, wealth, family happiness, and salvation.

Of all yantras the one that brings results the most quickly is the Shri yantra. With successful prayer and offerings, all the four basic human pursuits are attained, such as dharma – discharge of duty, artha – acquirement of wealth, kama – gratification and moksha – final emancipation. The Vedas say that 33 crore gods and goddesses reside in the Shri yantra. This yantra can also eliminate Vaastu shortcomings. The origin and development of the universe is depicted in this yantra.

The Durga Saptshati says: With worship the primordial power gives happiness, enjoyment, and pleasures of heaven.

There is a story pertaining to the origin of the Shri yantra. Once at Kailash Mansarovar, Adi Shankaracharya underwent great penance and pleased Lord Shiva. When Lord Shiva offered a blessing, Shankaracharya inquired whether universal welfare could be attained. In response, Lord Shiva gave him the Shri yantra, an embodiment of Lakshmi, along with the Shri Sukta mantra.

Shri yantra is the place of worship of goddess Bhagwati Mahatripura Sundari, an embodiment of Brahma. She resides in the circles. Her chariot as well as the subtle form and symbol is there. Any prayer offered to Rajeshwari (a monarch), Kameshwari (one who grants wishes) and Mahatripura Sundari without the Shri yantra brings no results. All gods and goddesses dependent upon Mahatripura Sundari reside in the Shri yantra.

Mahatripura Sundari has been referred to in religious texts with names like Vidya (knowledge), Maha Vidya (best knowledge) and Param Vidya (ultimate knowledge).

There is a story about the effectiveness of the Shri yantra. Once, unhappy with her visit to earth, Ma Lakshmi returned home to Vaikuntha. Due to her absence, many problems emerged on earth. Maharishi Vasishtha sought the help of Lord Vishnu to pacify Ma Lakshmi, without success. Then Devaguru Brihaspati explained that the best way to attract Lakshmi to the earth was through the Shri yantra. With worship of the Shri yantra, Ma Lakshmi immediately returned to earth and said, “Shri yantra is my foundation. My soul resides in it. Therefore, I had to return.”

Worship to Shri yantra after pran pratishtha ensures happiness and liberation. The best occasions to establish a Shri yantra are Diwali, Dhanteras (two days before Diwali), Dashera, Akshay Tritiya (the third day of the lunar fortnight) and Pratipada (the first day of the lunar fortnight) and other auspicious days. At the time of worship one must face the east and pray with devotion and concentration.

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Preaching in Mauritius (Album with photos)
Find them here: https://goo.gl/BDEDYW

It doesn’t matter, or does it?

I’ve written many years ago a concern regarding initiation, I find myself revisiting the same subject matter fitting individual’s into a set rigid rules irrespective of the individual or their needs; the round peg in a square hole analogy.

What is most saddening is that the latest initiation initiative has for me a shocking element which is impersonal indeed I’m struggling to see how it is compatible with the personal nature Srila Prabhupada dealt with his early disciples; and how as the movement increased how he kept the personal element, simple the temple president recommends (this means that the temple president get’s to know those who attend and are getting serious in the bhakti practice)

Alright I’m a realist and understand that this still works fine in a small center/temple but in much larger center’s/temples this is totally impractical and totally impossible; we can only make personal connections with a limited number.

So we now have a committee system, coupled with the mentor-ship system, I am little unopposed to the latter indeed it’s practice; but committee?
My own personal experience is this, their judgement is based on false not real knowledge, have they done the questions? Lets read them. Have they done Bhakti sastra? Did they complete the course? Have they filled in a sadhna form?

The conclusion is based on these forms, and initiation rewarded accordingly, or in my case constantly rejected. With no knowledge or spoken word to me. How can this be seen as healthy or fair.
The result is simple, the feeling of rejection and that no one is actually interested in speaking or getting to know me or the person up for initiation. I wonder how we can actually speak of developing a personal relationship with Krishna, if we cannot actually develop a personal relationship with devotees. Even worse how can we judge an individual’s fitness based on a set of forms?

Mentor-ship is wonderful, it means getting to really know the individual, over my time attending the same temple it is personal relationship’s that have sustained me, enthused me, guided me and when needed challenged me.
It is these department head’s that I’ve worked closely with who have kept me firmly fixed in devotional service; and unlike the committee members who don’t speak to you personally, it is these great mentor’s that have picked up the pieces.

Mentor is not about making sure form’s are filled in, courses are done and paperwork is filled in, in order to satisfy a committee member. A mentor is those amazing individual’s who take time to understand an individual, engage the individual in seva; and are able to guide, correct and encourage.

So I suggested a simple non-committee system; why not use our department heads?

You simply work alongside them and over time develop a relationship which guides the individual towards first/second initiation. Its these department head’s that have been the greatest influence on my spiritual life, who better to speak on and recommend?

This keeps things very personal, after a period of time then they can speak to the temple/centre president, from their several thing’s can happen-

1) recommendation is given for initiation
2) guidance on further step’s that need to be taken before recommendation
3) meet the individual and after spending some time then make recommendation or give recommendation for initiation

But apparently we need committees and we need to boil the milk as we now have plenty of devotee’s, Hum? If were boiling milk make sure our systems aren’t burning the milk or boiling it so much were spilling it; devotees are rare and we need to encourage not discourage.

So upset and rejected did the committee system make me feel that this was the letter I sent to those department heads who have helped me so nicely, and my guru maharaja;

Dear Guru Maharajah
Dear friends and ever well-wishers
Please Accept My Humble Obeisances
All Glories to Srila Prabhupada

Hare Krishna

This e-mail has proved to be difficult to write as I have difficulty bringing the words needed to express my feelings, but as some of you are aware my visit to Bhaktivadanta Manor this month may prove to be one of my last.

Last month I wrote to one senior devotee and expressed my feelings that although Srila Prabhupada made a home we could all live in as it stands at the moment I cannot see my place in it; this was further highlighted as I spoke to a very dear friend and we discussed why individuals leave ISKCON we ended up discussing my own personal situation, the highlight was the conclusion of faith, if we loose faith then falldown.

As much as I have enjoyed reading Srila Prabhupada’s books and continue to have complete faith in his words, I have the sadness to report that my faith in the institution Srila Prabhuapada set up is lost; my feeling is that the modern ISKCON does no longer want or need individuals like myself.

I remember clearly the challenge my dear guru maharaja HH Devamrita Swami gave me, it made such an impact that over the years I’ve tried my best to fulfil this challenge to simply use my work and contact with those I care for to look after not only the spirit soul but material body.

Over the years I started school visits, and have each year put on a small but growing community Diwali celebration, then explored using my experience in door to door ministry offering a small gita course. Feeling I needed experience the opportunity to give class at the manor was opened and under the guidance of some wonderful devotees have grown in confidence and improved the way class is given.

But for me their was one service that I relished above all, that was serving Sri Sri Radhagakulananda who would have known how amazing the early morning transfers would be; and the bramachari’s were so kind as to re-arrange things so that on each visit I could enter into this nectar of service.

The dearest friend who I have helped during each visit talked about the nectar of putting the deities to rest, the seed was planted and during each visit the desire has grown but in order to do this second initiation is needed; my dear friend and the person I have worked with closely was so happy to recommend me, but the committee rejected
I cannot even mention how much of a personal body blow this was; but my desire to one day help put the deities to rest was just growing.

After many problems in trying to find a mentor that the initiation committee would accept I thought my problems were finally being solved and their was some light at the end of the tunnel; but alas I ended up staring into the well of rejection. We all have strengths and weaknesses mine is paperwork and forms just ask my employer only the essential legally required forms are done, and as for meetings their always behind by a month or so, but they overlook this.

But what is so so hard to accept is the impersonal committee who decide on if some one is worthy are can be given initiation without even spending time with the person, it appears they are more concerned with forms and how nicely the questions are answered than forming a personal relationship with the person.

Even in my time as a Jehovah’s Witness such impersonal systems were not seen, the elders each came to my home we discussed each chapter of the book needed, they had seen and done the house to house ministery with me and had listened to me do public speaking; recommendation was done with knowledge.

However in ISKCON a committee can reject me and they have never come to any programs here in Wales, come to my Diwali celebration, never sat in my class and have never sat eating prasadam with me how can they then say if I’m fit or not? How can it be based on real knowledge of the individual? Do they know the real reason why the person has asked or requested or made the steps the motivation? Or the many hours each month using social media to encourage and answer questions from new devotees?

My desire was simply to allow me to do more service, but a No by individual’s who don’t know me is a pill too hard to swallow; but more significantly is this it has broken my heart I was certain Sri Krishna would reciprocate nicely but this sadly wasn’t to be. And so it came to the point were the pain became too much for me to beer and my mind became tormented so much how could I continue to do the morning transfers? This torment meant that my dealings with others became strained for one just feels rejection.

We all need to feel needed, that we have a place; that we are an individual and are seen as such; what attracted me first to the devotees was their real interest in the person, this appears to have been lost in standardisation and committees. But I need that real individual touch.

So my heart is torn, demoralised, heartbroken how can I go smile and do service knowing that my deep down desire will never be fulfilled?

One of my dearest friend and ever well-wisher has suggested I help his disciples in opening a small shop come centre in Bristol; I have approached the devotee who is in charge and awaiting to hear back; their fear is my heart is too broken to continue having association as I can only see things now in an impersonalist manor this is my feeing about current management structures.

I’ve also tried to be mindful of those who somehow see me as a senior devotee, and who have also approached and have asked me for help via social media so as not to discourage them I have simply informed them that my service is in transition and changing

The main point is I no longer feel a part or have a place in this new modern standardised ISKCON, I long for those early days when I was simply accepted for being me.

I pray that one day my outlook may become more positive and that again I may feel a wanted and needed member.

Yours Humbly
Dhirabhakta Dasa

Of note I had replies back from those great saintly people who had actually got to know me; even my guru maharaja replied more rapidly than any other time. Those department heads I’ve worked alongside took time to talk and encourage; and I even found that those who meant the most to me had enough belief in me to ask me to continue giving Srimad Bhagavatam Class.

Although my own self belief and ability to focus was shattered.

I however had one great bit of advice; “IT DOESN’T MATTER”

So what a committee rejected you, it doesn’t matter

They simply reminded me of the two greatest things.

Devotional service and our relationship with those who have our spiritual interests at heart.

And so I have come out of the Mentor-ship system, and will not ask or make any effort to seek second initiation; non of these things matter

What matters is that I simply focus on my own personal relationship with those I do service for, those who seek and ask my guidance, and to improve and increase my relationship with devotees who want to be for real with me.

For this personal relationship is for me what matters, so why be disturbed by nonsense impersonal individual and systems; for it truly “DOESN’T MATTER”

And it again reminded me that my greatest battle, and greatest hindrance in spiritual life is not, individual’s, committees but as always the greatest field of nonsense

MY MIND

And getting that right is were it matters.

And my relationship with some amazing devotees and department heads is all the mentor-ship I need for they being in full knowledge of me give the soundest and greatest advice.

And my own Guru Maharaja’s advice; what ever happens don’t give up association of devotees

And it is those great devotees that truly care who have picked me up and shown me what really matters, and that a view taken from a few TRULY DOESN’T MATTER.

Hare Krishna

Pious Credits in a Cab
A while ago we reported how one cab driver, Yamaraja das, tries to give Krishna to people while on the job. “I try to influence people in any way possible, while maintaining a respectful distance and without imposing my beliefs on them,” he said. A driver must be careful not be perceived as soliciting his customers in any way. Here are a few more examples of Krishna’s causeless mercy operating on the conditioned souls who think they are merely ordering a cab. A student from Santa Fe College was being picked up from school, where he is studying to become a dietician. While inquiring about his studies, Yamaraja prabhu learned that the young man is trying to be a vegetarian. The student had been to India four times, and was influenced there by the ideas of non-violence towards animals. “I also learned in one of my diet courses at Santa Fe that killing animals causes them to release a harmful chemical, thereby altering the meat product in a bad way. The chemical is released because the animal experiences fear and terror upon being slaughtered. That is one of the reasons I am trying to become a vegetarian.” Upon leaving the cab, the student accepted a booklet on Krishna Consciousness. Another customer is a war veteran, who is 100% handicapped. He regularly orders a cab from Yamaraja prabhu. “I am not at all interested in religious topics,” the veteran had made it clear early on. Being severely handicapped due to having experienced the horrors of war, one might say he had lost his faith in God. While Yamaraja prabhu does not pursue the topic, he does instead just cultivate a friendship with the man. As a result, the veteran tries to “help out” his driver friend in his own way. Sometimes he lets the meter run up to $150-200 in Yamaraja prabhu’s cab, for nothing more than a simple errand. So although he is not actively thinking about Krishna, or eating prasadam, surely the veteran’s pious credits are increasing silently by serving a devotee so generously. A small preaching program is also in the works by Yamaraja prabhu for the employees of the cab company, the drivers and the dispatchers. It will meet once every two weeks and also feature guest visits by Acyutananda das.

Srila Prabhupada’s disciple Srimati Radha Vinodini Devi Dasi expired yesterday morning at 6:37 AM at the Bhaktivedanta Hospice in Vraja. Please pray for a smooth and auspicious transition for this great soul.

ISKCON Youth Ministry and ISKCON Congregational Development Ministry will hold their first ISKCON Youth Leadership Sanga next Spring in Mayapur. Their vision is to have youth leaders from around the world spend quality time together, brainstorm, share best practices, network, and give presentations to ISKCON leaders about the benefits of having youth programs at their temples.

 

Devamrita Swami, a Yale graduate and world travelling monk, explains why he believes we need to establish a wisdom society, a society permeated with a spiritual culture, in order to solve humanities problems.

Dussehra is the final day of the Navaratri festival, one of the major Hindu festivals celebrated across India. It is essentially a battle of good versus evil, whereby the evil is depicted by the demon Ravana.

Shyamasundar: He always made you feel like you were his friend. He listened to what you had to say and took your puniest achievements. First of all he overlooked all your glaring outrages and took your puniest achievements and made them very big. I’ll never forget this. I had worked hard on this Bury Place temple (in the photo) for several months, doing all the building and carpentry. In those days there were only three or four of us and a couple of new English boys. So it was pretty much a one-man job. I was going to stick to the standard I set out when I designed it, even though Prabhupada was in England pushing me day and night to finish this thing so that he could get on with things. But he respected the fact that I wanted it done just right because we were going to be a central showplace in which what was then the most happening city in the world, and right on the main street. And the people who saw it should see something perfect. I was determined to make it that way. Prabhupada went along with that for months, despite his discomfort. One day after it was finished and the Deities had been inaugurated, we took a walk in the park one morning. We were walking back, and Prabhupada looked at the front of the temple. He looked it up and down, and he motioned to either Gurudas or Mukunda and said, “You shall put a plaque on the front of this door (he showed with his cane beside the door where he wanted the plaque), a brass plaque, and you will put on that plaque, ‘This temple has been built by the hard labor of Shyamasundar das Adhikary.’” [Breaks up crying.] We took this idea of just doing anything we wanted for Krishna, no matter how outrageous it might appear to anyone else. It was very common for us to think that there was no such thing as an impossible situation, and we just did everything. And that is a good case in point, because without any building permits we gutted this whole building in downtown London, took out the first-floor story, and made it two stories high. That is, until the building inspectors arrived, Mr. Savage and Mr. Black, typical English bureaucrats. They had seen that we had already done it, so they were quite willing to go that extra mile to help us out a little. But we had to comply with certain regulations. And these steel beams were going to be very expensive. They had to be fifty or sixty feet long, in one single throw. I-beams of very heavy steel. And somehow we had to get them into the ceiling. And we had no money. So I went to Mick Jagger of the Rolling Stones and asked him, and he said, “Oh, yes, just have my secretary give you the check.” So he bought them. [Laughs.] Those days we rubbed elbows with those characters, you know. After we lived in John Lennon’s house, we still maintained contact with all the Beatles. We interacted with them whenever we needed something, or when they needed. One day John Lennon called up and asked if I could come and carve a piano for him. Yoko wanted Krishna carved in the music stand in the front of her white piano. The piano was on the ground floor of Apple Studios on Salvo Row, next to the recording studio. It took about a month, and I carved a very nice Krishna in that piano. And during that time Brian Jones had died of the Rolling Stones, and they were breaking in a new guitar player named Mick Taylor. So they had borrowed Apple Studios to bring Mick Taylor up to date on all their songs. So I had live Rolling Stones for a month while I worked. “Hey, you, get off my cloud” over and over. [Laughs.] And we thought nothing of it. This was just an ordinary thing. And Prabhupada made us feel that. He always appreciated going for the top, going for the highest people in realms and spheres of influence to accomplish spreading Krishna consciousness, to accomplish the desire of his spiritual master.

(this blog is recorded on the full page: quick time player needed)

[One of my favorite poems this one reposted from 08-16-2012]
Remembering my material sojourn:
Caught up in the waves of a Cosmic storm
ever-increasing change and uncertainty
swirling, frightening energy @ mind speed
lightening wind, amidst thunderous explosions
bewildered, I go all directions at once, but nowhere,
I’m desperate for stability, fulfillment, truth, peace
a lasting resting place with loving feelings
understanding who I really am through and through,
asking what’s my relationship to life & the Universe
searching to find meaning in chaos and misery—

read more

Radhastami in Timisoara.

The post The ontological principles underlying Srimati Radharani appeared first on SivaramaSwami.com.

Hare Krishna! Krishnanagar Jail Praching a Huge Success!
The Krishnanagar Jail Preaching program yesterday, upon the invite of the Superintendent, went surprisingly far better than expected. The one hour program commenced with 5 male and 4 female ISKCON devotees chanting on a platform with a powerful Durga Festival sound blasting system under a big shade giving tree in the centre of the huge complex that houses at this time approximately 800 prisoners. Around 500 prisoners gathered around, including some Muslims, and actually participated in the chanting of the holy names of Krishna and Gauranga and they heard how the eternal soulÍs real jail house is this material world of birth and death.. The women prisoners, around 60, also enthusiastically attended by adding their chanting and boisterous ïhigh pitched ululationsÍ every so often expressing their appreciation when the melodious chanting crescendos peaked. This was the real jail house rock – the entire jail was literally rocking through the getto blaster speakers with the holy name enticing prisoners and staff alike to smile and chant the holy names of the Lord. We had a full array of devotional instruments. Sanjoy Prabhu played the mridanga wonderfully.
Read the entire article here: http://www.dandavats.com/?p=20611

Anuttama Dasa, International Minister of ISKCON Communications speaks during Srila Prabhupada's Arrival in America 50th Anniversary. September 19, 2015, Boston, USA.

Periodically, we'll all be confronted with situations where people are oblivious to our sacrifices, unappreciative of our endeavours, and seemingly unimpressed with our contributions. People may even misunderstand our purpose and cuttingly criticise us.

It’s often the case that we take some aspect of ourselves, or others, more seriously that we should; our sexuality, our nationality, our religion, or our position. And our mistake causes suffering to others.

Hare Krishna! Hare Krishna monk on spiritual journey, passes through Rayburn
The walking monk kept to the narrow shoulder of Route 85 in Rayburn on Tuesday morning. Trucks roared by and curious motorists occasionally slowed to get a closer look at the 63-year-old man dressed in saffron robes. Bhaktimarga Swami, a Canadian native and Hare Krishna monk, was headed toward Butler on a journey that began in Boston on Sept. 20. From Butler he plans to head back east to New York City. “I’m walking for several purposes,” Swami said. “For personal and inner growth — to take it all in, the grueling hot days, the cold, the rain and snow and hail.” It all helps with learning detachment from externals in order to go within and be happy, he said. He joked that during his daily 20-mile stints through Amish country and busier neighborhoods he has had his fair share of dog encounters. But he values the interactions he has had with people along the way. He’s chatted with Amish girls about the walnuts they were collecting and gave a blessing to a man suffering from kidney issues. He said he is also dedicating his journey to teachers.
Read the entire article here: http://www.dandavats.com/?p=20608

Hare Krishna! Sadhu Sanga Festival in Jaipur Dham
Friends, disciples and well-wishers of HH Subhag Swami Maharaj gathered in the holy land of Jaipur to participate in a festival of hearing, chanting and sadhu sanga between the dates of 15th ~ 20th October 2015. This is the 5th annual parikrama Maharaj has been holding in various holy places across India. Jaipur, also known as “Gupta Vrindavan” plays hosts to our Gaudiya Sampradaya’s most cherished deities’: Radha Govindadev and Radha Gopinath. As stated by Maharaj on a number of occasions, “Everyone in Jaipur is a devotee.” It could be for this reason that Their Lordships’ decided to make Jaipur Their permanent home.
Read the entire article here: http://www.dandavats.com/?p=20602

The Indian Ambassador to Italy, as well as the mayor of local municipality San Casciano,  both praised the new Museum of Sacred Art (MOSA) at Italy’s Villa Vrindavana during its opening late last month. The museum – MOSA’s second branch after the original in Radhadesh, Belgium – is located near Florence, in Villa Vrindavana’s historic 16^th century wing.

Hare Krishna! Ravana refused Rama’s invitation and met with annihilation
Hanuman was just one of the soldiers of Lord Rama and had almost decimated the entire Lanka. Any sensible person would have easily gauged the strength of his opponent seeing the power of just one of the soldiers of his opponent. But lust and ego had created such a thick covering over Ravana’s intelligence that he was not able to see his imminent disaster. Just like Ravana we too want to enjoy the property of the Lord claiming to be ours. And when reminded that everything moving and non -moving in this world belongs to Lord we refuse to accept it and we start making plans to defeat the plans of the Lord. The material energy of the Lord keeps on demonstrating as how helpless we are in front of her.
Read the entire article here: http://www.dandavats.com/?p=20599

The post Daily Darshan – October 22nd, 2015 appeared first on Mayapur.com.

Uddhava Kunda.Vrindavan 30.10.2008

At Ananda Ashram, Prabhupada would usually hold kirtanas with Dr. Mishra’s students joining him in the chanting and even dancing.  Dr. Mishra was particularly fond of Prabhupada’s chanting.