SRI BHAGVAT GITA IN HINDI

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RIGVED AS SUCH -ELECTRIC GENERATION

RIGVED AS SUCH WITHOUT EXPLANATION ABOUT ELECTRICITY

(Rig. 1.32.13). To begin with, there is the description electricity which forms in the clouds in the form of lightning.

Though it has tremendous power, it does not interfere with the solar power.

However, Lord Indra can vanquish Vritra with the help of lightning.

�(Rig. 1.23.12). We get electricity which emits blinding light, which we use for all kinds of tasks.

�(Rig. 1.6.5). This Mantra describes generation of electricity with the help of machines run on wind power.

Electricity can be easily produced where winds are strong. (Rig. 1.64.9)

This Mantra instructs about use of electricity in aeroplanes.

It also describes land vehicles driven with electrical power.

�(Rig. 8.64.29).

Many kinds of jobs are performed with the help of electricity, using attraction, retraction, vaporization, freezing, air circulation, as well as generation of new substances

�(Rig. 1.168.8).

When rains pour down on the earth from clouds, water in rivers gets agitated. Generation of electricity with the help of this agitated water brings smiles all around, meaning that the earth gets lighted up with lights run on electricity. God, you are great! What extraordinary knowledge you have provided in the Veds!.

�(Rig. 3.1.14). Intelligent people combine life and soul.

Similarly, electricity and fire are combined on the earth, and this knowledge is worth attaining for getting our wishes fulfilled. (Rig. 5.52.6).

Wise and learned persons should attain enlightenment of knowledge about electricity etc, just as the armed forces bring lights into the life of people by protecting the nation.

�(Rig. 5.54.11). This Mantra describes the equipment soldiers should carry.

They must have sufficient arms, food, high quality airplanes, glinting armors to guard their bodies, helmets to protect their heads, powerful electrical rays that can destroy the enemy planes

. This clearly means that there is a description of power electrical beams of waves or rays to be used by armed forces in the Veds.

�(Rig. 5.86.3). This Mantra advices kings and emperors that just as the sun uses its powerful rays to destroy clouds and causes rains on the earth which brings happiness to the people, the kings and emperors too should use the power of electricity to destroy enemies and bring happiness to their subjects.

�(Rig. 5.87.10). This Mantra describes that we can clearly listen to our speech elsewhere, with the help of vibration of electrical waves.

Verse 2: Nav Yo Navati Puro bibhed bahvotjasaa
Ahi Cha vritrahaavadheet

Electricity , which breaks, by the energy of its arms the 99 cities, destroys the cloud, which covers the rays of the sun, the source of all energy and power.

This initial description describes the inherent properties of of electrical energy. Here the “arms of electricity” refers to positive and negative currents. The 99 cities refers to the 99 elements, as known to modern day scientists. In Vedic terminology, these essential elements were known as “Bhogas”.

Verse 3: Sa na Indrah Shivah sakhashwavad gomadvavama
Urudhaarev dohate

That very electric power may be our peaceful friend, providing us with the horse-power to drive our machines, light to light up our houses, and power to produce grains in the fields. Let it bring on prosperity and well-being for us by flowing into numerous currents.

Verse 4: Indra Kratuvidang sutang somang harya purushtut
Piba vrishaswa taatripim

Let electricity, so highly spoken of by many learned people, help extract the essence of medicines, thus produced by those, who are well-versed in manufacturing things. Let it keep safe and shower, on us the rain, satisfying all.

Chapter 3 :Hymn XXXI

Verse 1: Taa Vajrinam Mandinam Stomyam mad indram rathe vahato haryataa haree
Purunyasmay savanaani haryata indraaya somaa harayo dadhanwire

Those two speedily moving forces of attraction and repulsion propel the electric current, powerful like the thunderbolt, pleasant and praiseworthy, in this pleasant plane or car. Manifold are the generating powers for the refulgent electricity borne by speedy moving Somas – various kinds of liquid fuels.

Verse 2: Arang Kaamaay Haryo dadhanwire sthiraay hinvanharayo Haree tura
Arvadbhiyor Haribhijorshameeyate so asya kaamam harivantamaanashe

The above mentioned speedy forces of two kinds set in motion strong currents, capable of maintaining steady progress in the attainment of one’s objective in plenty. Whatever complex is attained by these fast moving horsepowers, is enough to achieve the beautiful objective of his, the manufacturer.

Chapter 2: Hymn XV

Verse 6: Twam tamindra parvatam mahaamurum vajrena vajrinparvshashchakartitha
Avaasrijo nivritaah satarvaa apah satraa vishwam dadhishe kevalam sahah

Just as the thundering electricity reduces the vast cloud to nothing by its thunderbolt, so do you, O King, equipped with piercing weapons like the thunderbolt, smash into pieces the vast armies of the enemy, consisting of various units, by your striking power like the thunderbolt. Just as the waters of the cloud released by the electricity, fall down and flow over the earth, similarly the well-equipped armies of the enemy; being subdued by the might of the king are duly regulated by him. Truly do you alone, O King, hold all the power to subdue the foes.

The inference is quite obviously to weapons utilizing electricity. “Piercing weapons like the thunderbolt” is a clear pointer to surges of exceedingly high voltage. The lethal electric weapons are used to counter various units of the army. This is another clue, for as discussed above, the EMP effect can be used to advantage for a number of targets ranging from computers, to communication systems. Apparently electricity was employed as one of the primary weapons in military combat during the Vedic era.

Chapter 4: Hymn XXXVIII

Verse 5: Indra Idhyorah sacha sangmishal aa vachoyuja
Indro vajri Hiranyah

Electricity is well mixed up with Prana and Apana, the 2 horsepowers, yoked to power of speech. Electric power has the striking power of a deadly weapon and is full of brilliance.

From Ramani ji.

DEFALSIFICATION OF HISTORY OF INDIA-

'Defalsification of Indian history is the first step for our renaissance.' - Dr. Subramanian Swamy

In this falsified history, it is made out that Hindus capitulated to Islamic invaders. But on the contrary,unlike Iran, Iraq and Egypt where within decades the country capitulated to become 100 per cent Muslims. India despite 800 years of brutal Islamic rule, remained 80 per cent Hindu.

The fabrication of our History begins with the falsification of our chronology.

The accepted history of no country can be structured on foreign accounts of it. But Nehru and his Leftist cronies did just that, and thus generations of Indians have been brainwashed by this falsified history of India.

The UPA has succeeded in persuading more state governments to accept the NCERT texts. A report on Monday (January 5, 2009) said 12 more state governments have accepted to teach NCERT texts in their schools.

For the last two weeks the Organiser is carrying a series of articles on the NCERT textbooks prescribed for students at the primary, secondary and higher secondary schools. We have found these books written with a peculiar mindset, to denationalise and deculturise the young Indian. These books fail to make the children aware of their true heritage. These books seem to distort even India's freedom struggle, Mahatma Gandhi's role and try to divide the society into different caste and class segments. Their idea is to convince the children that India as a nation came to exist only after August 15, 1947.

We request the parents, teachers, students and scholars to join this academic exercise to expose the shenanigans behind promotion of these books in Indian schools. ?Editor

The identity of India is Hindustan, i.e., a nation of Hindus and those others who acknowledge with pride that their ancestors were Hindus. Hindustan represents the continuing history of culture of Hindus. One?s religion may change, but culture does not. Thus, on the agenda for a national renaissance should be the dissemination of the correct perception of what we are. This perception has to be derived from a defalsified history. However, the present history taught in our schools and colleges is the British imperialist-sponsored one, with the intent to destroy our identity. India as a State is treated as a British-created entity and of only recent origin. The Indian people are portrayed as a heterogeneous lot who are hopelessly divided against themselves. Such a ?history? has been deliberately created by the British as a policy. Sir George Hamilton, Secretary of State for India, wrote to the Home Office on March 26, 1888 that ?I think the real danger to our rule is not now but say 50 years hence?.. We shall (therefore) break Indians into two sections holding widely different views?.. We should so plan the educational text books that the differences between community and community are further strengthened?.

After achieving Independence, under the leadership of Jawaharlal Nehru and the implementing authority of the anglicized ICS, revision of our history was never done, in fact the very idea was condemned as ?obscurantist? and Hindu chauvinist by Nehru and his ilk.

The Imperialist History of India
What is the gist of this British imperialist-tailored Indian history? In this history, India is portrayed as the land ?conquered? first by the ?Dravidians?, then by the ?Aryans?, later by Muslims, and finally by the British. Otherwise, everything else is mythical. Our history books today exhibit this obsession with foreign rule. For example, even though the Mughal rule from Akbar to Aurangzeb is about 150 years, which is much shorter than the 350 year rule of the Vijayanagaram empire, the history books of today hardly take notice of the latter. In fact the territory under Krishna Devaraya?s rule was much larger than Akbar?s, and yet it is the latter who is called ?the Great?. Such a version suited the British rules who had sought to create a legitimacy for their presence in India. Furthermore, we were also made to see advantages accruing from British rule, the primary one being that India was united by this colonialism, and that but for the British, India would never have been one country. Thus, the concept of India itself is owed to the plunder of colonialists.

In this falsified history, it is made out that Hindus capitulated to Islamic invaders. But on the contrary, unlike Iran, Iraq and Egypt where within decades the country capitulated to become 100 per cent Muslims. India despite 800 years of brutal Islamic rule, remained 80 per cent Hindu.

These totally false and pernicious ideas have however permeated deep into our educational system. They have poisoned the minds of our younger generations who have not had the benefit of the Freedom Struggle to awaken their pride and nationalism. It has thus to be an essential part of the renaissance agenda that these ideas of British-sponsored history of India, namely, (1) that India as a State was a gift of the British and (2) that there is no such thing as a native Indian, and what we are today is a by-product of the rape of the land by visiting conquerors and their hordes and (3) that India is a land that submitted meekly to invading hordes from Aryan to the English, are discarded.
Falsification of Chronology in India?s History
The fabrication of our History begins with the falsification of our chronology.

The customary dates quoted for composition of the Rig Veda (circa 1300 B.C.), Mahabharat (600 B.C.), Buddha?s Nirvana (483 B.C.), Maurya Chandragupta?s coronation (324 B.C.), and Asoka (c.268 B.C.) are entirely wrong. Those dates are directly or indirectly based on a selected reading of Megasthenes? account of India. In fact, so much so that eminent historians have called if the ?sheet anchor of Indian chronology?. The account of Megasthenes and the derived chronology of Indian history have also an important bearing on related derivations such as the two-race (Aryan-Dravidian) theory, and on the pre-Vedic character of the so called Indus Valley Civilization.

Megasthenes was the Greek ambassador sent by Seleucus Nicator in c. 302 B.C. to the court of the Indian king whom he and the Greek called ?Sandrocottus?. He was stationed in ?Palimbothra?, the capital city of the kingdom. It is not clear how many years Megasthenes stayed in India, but he did write an account of his stay, titled Indika. The manuscript Indika is lost, and there is no copy of it available. However, during the time it was available, many other Greek writers quoted passages from it in their own works. These quotations were meticulously collected by Dr. Schwanbeck in the nineteenth century, and this compilation is also available to us in English (J.M. McCrindle: Ancient India as Described by Megasthenes and Arrian).

The founder of the Mauryas, however, is not the only Chandragupta in Indian history, who was a king of Magadh and founder of a dynasty. In particular, there is Gupta Chandragupta, a Magadh king and founder of the Gupta dynasty at Patliputra. Chandragupta Gupta was also not of ?noble? birth and, in fact, came to power by deposing the Andhra king Chandrasri. That is, Megasthenes? Sandrocottus may well be Gupta Chandragupta instead of Maurya Chandgragupta (and Xandremes the same as Chandrasri, and Sandrocryptus as Samudragupta).

In order to determine which Chandragupta it is, we need to look further. It is, of course, a trifle silly to build one?s history on this kind of tongue-gymnastics, but I am afraid we have no choice but to pursue the Megasthenes evidence to its end, since the currently acceptable history is based on it.

In order to determine at which Chandragupta?s court Megasthenes was ambassador, we have to look further into his account of India. We find he was at Pataliputra (i.e. Palimbothra in Megasthenes? account). We know from the Puranas (which are unanimous on this point) that all the Chandravamsa king of Magadh (including the Mauryas) prior to the Guptas, had their capital at Girivraja (or equivalently Rajgrha) and not at Pataliputra. Gupta Chandragupta was the first king to have his capital in Patliputra. This alone should identify Sandrocottos with Gupta Chandragupta. However some 6-11th century A.D. sources call Pataliputra the Maurya capital, e.g., Vishakdatta in Mudrarakshasa, but these are based on secondary sources and not on the Puranas.

Pursuing Megasthenes? account further, we find most of it impossible to believe. He appears to be quite vague about details and is obviously given to the Greek writers? weakness in letting his imagination get out of control. For example, ?Near a mountain which is called Nulo there live men whose fee are turned back-wards and have eight toes on each foot.? (Solinus 52.36-30 XXX.B.) ?Megasthenes says a race of men (exist in India) who neither eat or drink, and in fact have not even mouths, set on fire and burn like incense in order to sustain their existence with odorous fumes?..? (Plutarch, Frag. XXXI). However, Megasthenes appears to have made one precise statement of possible application which was picked up later by Pliny, Solinus, and Arrian. As summarized by Professor K.D. Sethna of Pondicherry, it reads:

?Dionysus was the first who invaded India and was the first of all who triumphed over the vanished Indians. From the days of Dionysus to Alexander the Great, 6451 years reckoned with 3 months additional. From the time of Dionysus to Sandrocottus the Indians reckoned 6452 years, the calculation being made by counting the kings who reigned in the intermediate period to number 153 or 154 years. But among these a republic was thrice established, one extending?..years, another to 300 and another to 120. The Indians also tell us that Dionysus was earlier than Heracles by fifteen generations, and that except for him no one made a hostile invasion of India but that Alexander indeed came and overthrew in war all whom he attacked.?

While there a number of issues raised by this statement including the concoction that Alexander was victorious in battle across the Indus, the exactness with which he states his numbers should lead us to believe that Megasthenes could have received his chronological matters from none else than the Puranic pundits of his time. To be conclusive, we need to determine who are the ?Dionysus? and ?Heracles? of Megasthenes? account.

Traditionally, Dionysus (or Father Bachhus) was a Greek God of wine who was created from Zeus?s thigh. Dionysus was also a great king, and was recognised as the first among all kings, a conqueror and constructive leader. Could there be an Indian equivalent of Dionysus whom Megasthenes quickly equated with his God of wine? Looking through the Puranas, one does indeed find such a person. His name is Prithu.

Prithu was the son of King Vena. The latter was considered a wicked man whom the great sages could not tolerate, especially after he told them that the elixir soma should be offered to him in prayer and not to the gods (Bhagavata Purana IV.14.28). The great sages thereafter performed certain rites and killed Vena. But since this could lead immediately to lawlessness and chaos, the rshis decided to rectify it by coronating a strong and honest person. The rshis therefore churned the right arm (or thigh; descriptions vary) of the dead body (of Vena) to give birth to a fully grown Prithu. It was Prithu, under counsel from rshi Atri (father of Soma), who reconstructed society and brought about economic prosperity. Since he became such a great ruler, the Puranas have called him adi-raja (first king) of the world. So did the Satpatha Brahmana (v.3.5 4.).

In the absence of a cult of soma in India, it is perhaps inevitable that Megasthenes and the other Greeks, in translating Indian experiences for Greek audiences, should pick on adi-raja Prithu who is ?tinged with Soma? in a number of ways and bears such a close resemblance to Dionysus in the circumstances of his birth, and identify him as Dionysus. If we accept identifying Dionysus with Prithu, then indeed by a calculation based on the Puranas (done by DR Mankad, Koti Venkatachelam, KD Sethna, and others), it can be conclusively shown that indeed 6,451 years had elapsed between Prithu and a famous Chandragupta. This calculation exactly identifies Sandrocottus with Gupta Chandragupta and not with Maurya Chandragupta. The calculation also identifies Heracles with Hari Krishna (Srikrishna) of Dwarka.

This calculation must be necessarily long and tedious to counter the uninformed general feeling first sponsored by Western scholars, that the Puranas spin only fair tales and are therefore quite unreliable. However, most of these people do not realise that most Puranas have six parts, and the Vamsanucharita sections (especially of Vishnu, Matsya, and Vagu) are a systematic presentation of Indian history especially of the Chandravansa kings of Magadha.

In order to establish these dates, I would have to discuss in detail the cycle of lunar asterisms, the concept of time according to Aryabhatta, and various other systems, and also the reconciliation of various minor discrepancies that occur in the Puranas. Constraints of space and time however, prevent me from presenting these calculations here.

However, on the basis of these calculations we can say that Gupta Chandragupta was ?Sandrocottus? c.327 B.C. His son, Samudragupta, was the great king who established a unified kingdom all over India, and obtained from the Cholas, Pandyas, and Cheras their recognition of him. He also had defeated Seleucus Nicator, while his father Chandragupta was king. On this calculation we can also place Prithu at 6777 B.C. and Lord Rama before that. Derivation of other dates without discussion may also be briefly mentioned here: Buddha?s Nirvana 1807 BC, Maurya Chandragupta c. 1534 BC, Harsha Vikramaditya (Parmar) c. 82 BC.

The European scholars have thus constructed an enormous edifice of contemporary foreign dates to suit their dating. A number of them are based on misidentification. For instance, the Rock Edict XIII, the famous Kalinga edict, is identified as Asoka?s. It was, however, Samudragupta?s (Samudragupta was a great conqueror and a devout admirer of Asoka. He imitated Asoka in many ways and also took the name Asokaditya. In his later life, he became a sanyasi). Some other facts, which directly contradict their theories, they have rather flippantly cast aside. We state here only a few examples ? such facts as (1) Fa-hsien was in India and at Patliputra c. 410 AD. He mentions a number of kings, but makes not even a fleeting reference to the Gupta, even though according to European scholars he came during the height of their reign. He also dates Buddha at 1100 BC. (2) A number of Tibetan documents place Buddha at 2100 BC. (3) The Ceylonese Pali traditions leave out the Cholas, Pandyas, and Cheras from the list of Asoka?s kingdoms, whereas Rock Edict XIII includes them. In fact, as many scholars have noted, the character of Asoka from Ceylonese and other traditions is precisely (as RK Mukherjee has said) what does not appear in the principal edicts.

The accepted history of no country can be structured on foreign accounts of it. But Nehru and his Leftist cronies did just that, and thus generations of Indians have been brainwashed by this falsified history of India.

The time has come for us to take seriously our Puranic sources and to re-construct a realistic well-founded history of ancient India, a history written by Indians about Indians. Such a history should bring out the amazing continuity of a Hindu nation which asserts its identity again and again. It should focus on the fact that at the centre of our political thought is the concept of the Chakravartian ideal ? to defend the nation from external aggression while giving maximum internal autonomy to the janapadas.

A correct, defalsified history would record that Hindustan was one nation in the art of governance, in the style of royal courts, in the methods of warfare, in the maintenance of its agrarian base, and in the dissemination of information. Sanskrit was the language of national communication and discourse.

An accurate history should not only record the periods of glory but the moments of degeneration, of the missed opportunities, and of the failure to forge national unity at crucial junctures in time. It should draw lessons for the future generations from costly errors in the past.

In particular, it was not Hindu submission as alleged by JNU historians that was responsible for our subjugation but lack of unity and effective military strategy.

Without an accurate history, Hindustan cannot develop on its correct identity. And without a clearly defined identity, Indians will continue to flounder. Defalsification of Indian history is the first step for our renaissance.

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Sanskrit, OCR

Introduction

Almost every Greek and Latin text is freely available on the Internet, but the same can hardly be said for Sanskrit. However, Sanskrit's online presence has slowly increased over the past few years, and it is set to increase more and more in the years to come. This "online presence" is directly related to how many Sanskrit texts are available on the Internet. Texts, though, are of two kinds: scanned text, which exists as a collection of large images, and digitized text, which exists as a "text" file (just like this web page). Scanned text is OK, but it is often difficult to use. Digitized text, meanwhile, can be searched and processed more easily.

In order to quickly and easily turn scanned text into digitized text, we need a tool that can perform optical character recognition (or OCR for short). This page is a short guide tousing OCR yourself. If you have a copy of a text that is not freely available on the web, please consider using an OCR program to spread it and make it more usable for everybody.

SanskritOCR

Only a few Devanagari OCR programs are available for public use. The most useful one is SanskritOCR. The software is difficult to find these days, but a few copies still survive on the web. You can download a copy of the software by clicking the link below:

CLICK HERE 

Using SanskritOCR

Creating a new project

Before you can start processing a text, you need to create and save a new project file. You can do so by clicking either File -> New Document or the white page button:

Save the file in the .sat (Stapel-Datei) format. You must save before you start OCR.

Now that you have your project space set up, it's time to bring in some material to process.

Importing files

You can import files either by scanning directly into the program or using saved images on your computer. I only have experience with using saved images, so I will describe that here. To load any number of image files, select File -> Open Image Files. You can import any number of image files at once. The program, however, recognizes only three image formats: .bmp, .jpg, and .png.

Your imported files will be listed in the Tools window. Use this window to view the different pages in your project.

If you do not see the Tools window anywhere, click Ansicht -> Werkzeugfenster to display it.

Preparing the image

You can rotate the image by 90 degree increments:

Do not worry if your image is slightly tilted. SanskritOCR will still be able to read it.

Once your image has the right orientation, you must mark the Devanagari portions of the image so that SanskritOCR will be able to scan more effectively. You are required to do this; SanskritOCR will not let you proceed if you do not. To do so, click the markup tool:

Using this tool, click and drag on the document to create boxes. If your image is at an uncomfortable size, you can use the zoom tools to adjust the image:

If the page consists only of Devanagari, you can put everything in one large box:

But otherwise, it's best to draw multiple boxes around the separate blocks of Devanagari:

Your text output will be presented in the order in which the boxes are numbered. You can use the tools next to the markup tool to delete and renumber the boxes in the image. You can also drag the edges of a box to better fit the text.

Cleaning and scanning

Before the scanning begins, you are required to clean the image. To do so, click the Clean image tool:

SanskritOCR will automatically clean, realign, and pre-process your text:

All that's left is the final scan, which you can run by clicking the Start recognition tool:

Results will depend on the quality of your scan. In the best case, the text is represented perfectly. In the worst, odd or unlikely combinations will appear. If the scanned text is faded, patchy, blurry, or so on, complete gibberish could be the result as well.

Watch out for gray boxes, which mark areas that could not be processed. Using more and smaller boxes in your markup may help. Oddly enough, you can also try using fewer and larger boxes.

Saving, processing, and using your output

The output from the scan cannot be saved directly. To copy your output to your computer's clipboard, click Recognised text -> --> Clipboard. For general-purpose processing, leave the Transcription mode on program transcription. The Range box will likely be grayed out. Click OK, then click OK again to close the dialog box that pops up.

Your text can now be pasted into a separate file, where it can be saved. Try pasting it in your favorite text program. If you do, you will probably get data like this:

kï¸catkåntåvirahagu?½å svådhikåråtpramattaµ ¸åpenåstaºgamitamadvimå var¹abhogye½a bhartuµ / yak¹a¸cadh÷?ï janakatanayåsnånapu½yodake¹u snigdhacchåyåtaru¹u vasatiº råmagiryå¸rame¹u // 1 //

You must process the text one more time. To do so, you can use the Sanscript tool provided on this site. Set your input scheme to SanskritOCR, and set your output scheme to whatever you like.

Your final product may still have artifacts or strange characters from SanskritOCR's raw output. Certain vowels or consonant groups may have been converted in odd ways. For these and many other reasons, proofreading is very important!

Now you have some raw text! Feel free to format and use this text however you like. If you have made a clean copy of the text, I encourage you to share it with sites like Sanskrit Documents or GRETIL so that people all over the world can have access to the fruits of your labor.

Common Questions

• How do I save my project?
  SanskritOCR saves automatically. You can just close the program when you're done. Your work will also be saved if SanskritOCR crashes. If SanskritOCR freezes or starts acting strangely, don't be afraid to close the program and start it up again.
• My results are terrible! What am I doing wrong?
  Use large grayscale images. If your image is not grayscale already, SanskritOCR will convert it for you, but this conversion seems to severely affect program output.
• Can I process more than one page at a time?
  No, unfortunately.
• I have an image file that SanskritOCR does not recognize. What should I do?
  Use an image processing program to change the file format. Irfanview is a good choice: it's lightweight, fast, free, and extremely powerful.
• I have a PDF/TIFF/DJVU file that I would like to split into separate pages. How can I do this?
  As before, use an image processing program to split the file up. Irfanview does not have much support for these files built-in, but if you download some plugins the program will be able to handle all of these file types. If you are using Irfanview, try opening your file and selecting View -> Multipage images -> Extract all pages.
• Is SanskritOCR still under development?
  Yes. Dr. Hellwig is working specifically on Hindi OCR, but the software will likely be able to deal with Sanskrit as well. The official website for SanskritOCR can be found here. The site mentions a major relaunch for the program, but there is no date provided.

If you have more questions, you can try emailing Dr. Hellwig.

DOWNLOADABLE TEXTS OF INDIAN SCRIPTURES

HERE is list of  Sanskrit  Scriptures you could download from Cambridge University in Massachusetts- sanskritlibrary Texts

SANSKRIT GRAMMAR IN ENGLISH

Book from Cambridge,Massachusetts-- CLICK HERE

sanskrit dictionary

Click below for online sanskrit to eglish dictionary

ADI SHANKARACHARYA LIFE HISTORY

ADI SHANKARACHARYA LIFE HISTORY IN SHORT

Basic mathematical operations in Sanskrit

|| संस्कृतम ||

|| संस्कृत अध्ययन कार्ये स्वागतम् अस्तु ||

Welcome to learning learning Sanskrit

|| Sanskrit_Adhyayan || Sanskrit_Sanskruti || Bharatiya_Knowledge_Traditions || Sanskrit_Jagruti ||

सरल गणित-प्रक्रिया: -



१. योगे युति: स्यात् क्षययो: स्वयोर्वा धनर्णयोरन्तरमेवयोग:||



अन्वय - क्षययो: (राश्यो: -,-) योगे युति: स्यात्, (एवं) स्वयो: (+,+) (राश्यो: योगे युति:) वा| धन (+) ऋणयो: (-)

अन्तरं एव योग: स्यात्|



Meaning : Two positive or negative numbers will be added together but positive and negative number's difference is their addition.

Explanation : This algorithm explains very basic rule of addition of signed integers.

---

२. स्वयोरस्वयो स्‍वम् वध: स्वर्णघाते|

क्षयो भागहारे अपि चैवम् निरुक्तम्||



अन्वय - स्वयो: (+*+), अस्वयो: (-*-) वध: स्वम् (+) (भवति|) स्व-ऋण-घाते (+*-)

वध: क्षय: (-) (भवति)| भागहारे (/) अपि च एवम् निरुक्तम्|



Meaning : Multiplication of two positive or negative numbers is positive. Multiplication of positive and negative number is negative. Same in case of division.

Explanation : This algorithm explains rule for multiplication and division of signed integers.

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३. योगान्तरं तेषु समानजात्योर्विभिन्नजात्योश्च पृथक् स्थितिश्च||



अन्वय - तेषु (अव्यक्तयोगान्तरेषु) समानजात्यो: योग: अन्तरं च (भवति) विभिन्नजात्यो: पृथक् स्थिति: च

(भवति)|



Meaning : (In case of variables' adition/subtraction) Their similar terms are added and subtracted, different terms remain separate.

Explanation : For example, in following addition of variables -

5a+3b+4c+7a+2b-c-2a+2c

adding/subtracting similar terms, it will give this result -

(5a+7a-2a)+(3b+2b)+(4c-c+2c) = 10a+5b+5c

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४. अस्मिन् विकार: खहरे न राशावपि प्रविष्टेष्वपि निसृतेषु|

बहुष्वपिस्याल्लयसृष्टिकाले अनन्ते अच्युते भूतगणेषु यद्वद||



अन्वय - अस्मिन् खहरे राशौ बहुषु प्रविष्टेषु अपि (अथवा राशौ) निसृतेषु अपि विकार: न स्यात्|

यद्वत् सृष्टिलयकाले बहुषु अपि भूतगणेषु अनन्ते अच्युते (प्रविष्टेषु) विकार: न स्यात्|



Meaning : This infinite number does not change even after adding or subtracting any number from it. Like, the 'Brahmanda' (universe) is not altered when at the end of the world, many lives enter into it.

Explanation : This algorithm explains the concept of Infinity.

Samskrit Amarkosh (Thesaurus)

 Samskrit Amarkosh (Thesaurus) Chapter-1

sanskrit Amarkosh(thesaurus) chapter -2

sanskrit Amarkosh(thesaurus) chapter-3

Basics of Geometry in Sanskrit || संस्कृतम ||

|| संस्कृतम ||

|| वदतु संस्कृतम || पठतु संस्कृतम ||

|| संस्कृत अध्ययन कार्ये स्वागतम् अस्तु ||

Welcome to learning learning Sanskrit

|| Sanskrit_Adhyayan || Sanskrit_Sanskruti || Bharatiya_Knowledge_Traditions || Sanskrit_Jagruti ||

१) अस्तित्वं भासते यस्य न शक्यं मापनं खलु |

निरकारोsपि साकारो स बिन्दुरिति कथ्यते ||



Meaning : A place whose existence is experienced/seen but which can not be measured is called as a Point.



Explanation : A point is a location in space.A point has no length,width or height, it just specifies an exact location.

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२) बिन्दुनाम य: समूह: स्यात घनविस्तार: वर्जित: |

दीर्घाकार: स भूमित्याम रेखाखंड इति स्मृत: ||



Meaning : A line is a straight one-dimensional geometric figure formed by collection of points having no thickness and volume (and extending infinitely

in both directions ).

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३) भवतो दैर्घ्यविस्तारौ घनता नैव विद्यते |

प्रुष्टभागसमम् रूपं भूमित्याम् प्रतलं हि तत् ||



Meaning : An (imaginary) flat surface that is infinitely large and with zero thickness or volume is defined as 'plane' in geometry.

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४) रेखाया: प्रतलस्यापि द्वयम् यदि परस्परम् |

न संस्प्रुश्यति भूमित्याम् प्रतलम् हि तत् ||



Meaning : Two lines (in a plane) or two planes that do not intersect or meet are called parallel (lines and planes respectively).

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५) प्रमाणम् नवतिर्यस्य काटकोण: स: उच्यते |

ततोSधिको विशाल: स्यात् तन्यूनो लघुरुच्यते ||



Meaning : The traingle that has (one of its interior )angle measuring 90 degrees is called as 'right traingle'.The one greater then that (that has one angle that measures more than 90 degrees)is called as 'obtuse triangle' and the one lesser than that( that has all interior angles measuring less than 90 degrees) is called as 'acute traingle'.

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६) तिस्रो भुजा समा यस्य समानभुज उच्यते |

तथा द्वयम् समानम् स्यात् स समद्विभूज भवेत् ||



Meaning : The triangle whose three sides are equal is called as 'equilatera triangle'. Similarly, the triangle whose two sides are equal is called as 'isosceles triangle'

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७) अंशयोगत्रिकोणस्य शतं चाशीति लक्षणम् |

चतुर्भुजस्य कोणानां योगो द्विगुणितो भवेत् ||



Meaning : The sum of the angles of a triangle is 180 degrees ,while the sum of the angles of a square is twice the 180 degrees i.e. 360 degrees.

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८) त्रिभुजस्य फलशरीरम् समदलकोटीभुजार्धसंवर्ग: |

समपरिणाहस्यार्धम् विष्कम्भार्धहतमेव वृत्तफलम् ||



Meaning : Area of a triangle is ((1/2)*(perpendicular height)*base),while area of a cirlcle is (pi*r*r).



Explaination : फलशरीरम् - area, समदलकोटी - perpendicular,

समपरिणाह - circumference, विष्कम्भ - diameter

Area of a circle = (circumference/2)* (diameter/2)

=((2*pi*r)/2) * (2r/2)

=2*pi*r

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९)चतुरधिकं शतं अष्टगुणं द्वासष्टीस्तथा सहस्त्रानाम |

अयुतद्वयं विष्कम्भ: स्या सन्नो वृत्तपरिणाह: ||

Meaning : The figure whose diameter is 20,000 has a circumference of 62,832. Explaination : Aryabhatt has given value of mathematical symbol π ('pi') in this shloka.

चतुरधिकं शतं अष्टगुणं - 104 * 8,(=832)

द्वासष्टीसहस्त्रानाम = 62,000, अयुतद्वयं = 20,000

विष्कम्भ: - diameter , वृत्तपरिणाह: - circuference

So, π = 62,832/20,000 = 3.1416

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१०) वर्ग: समचतुरस्त्र फलम् च सदृशद्वयस्य संवर्ग:| सदृशत्रयसम्वर्गो घनस्तथा द्वादशाश्रि: स्यात् ||

Meaning : The figure with 4 equal sides is called as varg(square).Similarly,the multiplication of two equal numbers is callled as (its) varg(square).
The multiplication of three equal numbers is callled as (its) ghan(cube).Similarly,the figure with 12 equal sides is called as a ghan (cube).

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उदाहरनानि (Examples) :

११)क्षेत्रस्य समकोणस्य दैर्घ्यम् यदि चतुर्दश | दैघ्यार्ध-मात्राविस्तार: फलम् परिमितिम् वद ||

Meaning : Tell (me) the area and circumference of a farm with length equal to 14 units and width equal to half of the length.

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१२)कूपस्य सप्त विष्कभो निम्नता पंचविन्शति: | परिपूर्णे हि कूपेSस्मिन कियद्वारी भविष्यति? ||

Meaning : The diameter of a well is 7 units and its height is 25 units.What amount of water can completely fill the well?

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संख्यारचना (Positional Number System)

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१) एकं द्वे त्रिणि चत्वारि पञ्च षट सप्त चाष्ट च |

नव शून्यं दशांका स्यु: संख्या-लेखन-हेतवे ||



Meaning : 1,2,3,4,5,6,7,8,9,0 are the symbols to write numbers.

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२) तस्मात् संयुज्य तान् अंकान् स्थानमानानुसारत: |

वामतो गति: अंकानाम् ज्ञात्वा संख्या च लिख्यते ||



Meaning : Hence,by combining these number-symbols (and) by knowing that their (local/positional) value increases (from right) towards left,

a number is written.

Animated Stories with Sanskrit subtitles and voice overlay

Animated Stories with Sanskrit subtitles and voice overlay

Study of श्लोकः describing लाकिनी शक्तिः at मणिपूरचक्रम्

There has been some distraction in my lessons for Learning Sanskrit by fresh approach. The distraction is caused by a call to study this shloka (verse 21 in ShaT-chakra-niroopaNam) describing the लाकिनी शक्तिः which abides at मणिपूरचक्रम् This exercise has led me to derive a meaning differing from the meaning given at 

sat chakra Nirupana
नमो नमः !

कतिपयैः जनैः इमं पूर्वं प्रेषितम् संदेशं पठितुं कठिनता अनुभूता, यतः मया पूर्वं अन्यतरं अक्षर-संयोजकं उपयुक्तमासीत् । अतः इदं सर्वं पुनः लिखितमस्ति । कृपया पश्यन्तु टीका-टिप्पणीन् च ददन्तु । इमं मम जालपुटे अपि निवेशयामि ।

Study of श्लोकः describing लाकिनी शक्तिः at मणिपूर-चक्रम् ।

अत्रास्ते लाकिनी सा सकलशुभकरी वेदबाहूज्ज्वलाङ्गी

श्यामा पीताम्बराद्यैर्विविधविरचनालङ्कृता  मत्तचित्ता

ध्यात्वैतन्नाभिपद्मं  प्रभवति नितरां संहृतौ पालने वा

वाणी तस्याननाब्जे निवसति सततं ज्ञानसंदोहलक्ष्मीः

१  संधिविच्छेदान्  कृत्वा समासानां पदानि च दर्शयित्वा

अत्र आस्ते लाकिनी सा सकल-शुभ-करी वेद-बाहु-उज्ज्वल-अङ्गी

श्यामा पीत-अम्बर-आद्यैः विविध-विरचन-अलन्कृता मत्त-चित्ता

ध्यात्वा एतत् नाभि-पद्मं प्रभवति नितरां संहृतौ पालने वा

वाणी तस्य आनन-अब्जे निवसति सततं ज्ञान-संदोह-लक्ष्मीः

२ समासानां विग्रहाः

अनुक्र	सामासिक- शब्दः	प्रथमा- विभक्त्याम्	पूर्वपदम्	उत्तरपदम्	समासस्य  विग्रहः	समासस्य प्रकारः
१	सकल-शुभ-करी
१.१	सकल-शुभ	सकल-शुभम्	सकल	शुभ	सकलं शुभम्	कर्मधारयः
१.२	सकल-शुभ-करी	सकल-शुभ-करी	सकल-शुभम्	करी	सकलशुभं करोति इति	उपपद-तत्पुरुषः
२	वेद-बाहु-उज्ज्वल-अङ्गी
२.१	वेद-बाहु	वेद-बाहुः	वेद	बाहु	वेदाः (चतुस्रः) बाहवः यस्याः सा	बहुव्रीहिः
२.२	उज्ज्वल-अङ्गी	उज्ज्वल-अङ्गी	उज्ज्वल	अङ्ग	उज्ज्वलं अङ्गं यस्याः सा	बहुव्रीहिः
२.३	वेदबाहु-उज्ज्वलाङ्गी	वेदबाहु-उज्ज्वलाङ्गी	वेदबाहु	उज्ज्वलाङ्गी	वेदबाहुः उज्ज्वलाङ्गी च	समाहार-द्वन्द्वः
३	पीत-अम्बर-आद्यैः
३.१	पीताम्बर	पीताम्बरम्	पीत	अम्बर	पीतं अम्बरम्	कर्मधारयः
३.२	पीत-अम्बर-आद्यैः	पीतांबराद्य	पीताम्बर	आद्य	पीताम्बरं आद्यं येषां तानि	बहुव्रीहिः
४	विविध-विरचन-अलन्कृता
४.१	विविध-विरचनैः	विविध-विरचनानि	विविध	विरचन	विविधानि विरचनानि	कर्मधारयः
४.२	विविध-विरचन-अलन्कृता	विविध-विरचनालन्कृता	विविध-विरचन	अलन्कृता	विविध-विरचनैः अलन्कृता	तृतीया-तत्पुरुषः
५	मत्त-चित्ता	मत्त-चित्ता	मत्त	चित्त	मत्तं चित्तं यस्याः सा	बहुव्रीहिः
६	नाभि-पद्मम्	नाभि-पद्मम्	नाभि	पद्म	नाभौ पद्मम्	सप्तमी-तत्पुरुषः
७	आननाब्जे
७.१	अब्जे	अब्ज	अप्	ज	अप्सु जायते इति	उपपद-तत्पुरुषः
७.२	आननाब्जे	आननाब्जम्	आनन	अब्ज	अब्जम् इव आननम्	कर्मधारयः
८	ज्ञान-संदोह-लक्ष्मीः
८.१	ज्ञान-संदोह	ज्ञान-सन्दोहः	ज्ञान	संदोह	ज्ञानस्य सन्दोहः	षष्ठी-तत्पुरुषः
८.२	ज्ञान-संदोह-लक्ष्मीः	ज्ञान-संदोह-लक्ष्मीः	ज्ञानसन्दोह	लक्ष्मी	ज्ञानसन्दोहः एव लक्ष्मीः	कर्मधारयः

३ शब्दशः विश्लेषणम्

अनुक्र	शब्दः	शब्दस्य प्रकारः	मूल-संज्ञा	लिङ्गम्	विभक्तिः	वचनम्	शब्दार्थः
१	अत्र	अव्ययम्					here
२	आस्ते	क्रियापदम्					abides
३	लाकिनी	विशेषनाम	लाकिनी	स्त्री	प्रथमा	एक	Name of energy
४	सा	सर्वनाम	तत्	स्त्री	प्रथमा	एक	she
५	सकल-शुभ-करी	विशेषणम्	सकल-शुभ-करी	स्त्री	प्रथमा	एक	Benefactress on all counts
६	वेदबाहुः	विशेषणम्	वेदबाहु	स्त्री	प्रथमा	एक	Four-armed
७	उज्ज्वलाङ्गी	विशेषणम्	उज्ज्वलाङ्गी	स्त्री	प्रथमा	एक	radiant
८	श्यामा	विशेषणम्	श्यामा	स्त्री	प्रथमा	एक	Dark-complexioned
९	पीताम्बराद्यैः	विशेषणम्	पीताम्बराद्य	नपुं	प्रथमा	बहु	With yellow attire and other
१०	विविध-विरचनैः	सामान्यनाम	विविध-विरचन	नपुं	प्रथमा	एक	variety of adornments
११	अलन्कृता	विशेषणम्	अलन्कृता	स्त्री	प्रथमा	एक	adorned
१२	मत्तचित्ता	विशेषणम्	मत्तचित्ता	स्त्री	प्रथमा	एक	with exalted mind
१३	ध्यात्वा	धातुसाधितं अव्ययम्					On meditating
१४	एतत्	सर्वनाम	एतत्	नपुं	द्वितीया	एक	this
१५	नाभिपद्मम्	सामान्यनाम	नाभिपद्म	नपुं	द्वितीया	एक	lotus at the navel
१६	प्रभवति	क्रियापदम्					carries an influence
१७	नितराम्	अव्ययम्					certainly
१८	संहृतौ	सामान्यनाम	संहृति	स्त्री	सप्तमी	एक	At death or destruction
१९	पालने	सामान्यनाम	पालन	नपुं	सप्तमी	एक	At grooming
२०	वा	अव्ययम्					or
२१	वाणी	सामान्यनाम	वाणी	स्त्री	प्रथमा	एक	speech
२२	तस्य	सर्वनाम	तत्	पु	षष्ठी	एक	his
२३	आननाब्जे	सामान्यनाम	आननाब्ज	नपुं	सप्तमी	एक	On lotus-like face
२४	निवसति	क्रियापदम्					resides
२५	सततम्	अव्ययम्					always
२६	ज्ञानस्य	सामान्यनाम	ज्ञान	नपुं	षष्ठी	एक	Of knowledge
२७	संदोहः	सामान्यनाम	संदोह	पु	प्रथमा	एक	The whole quantity of anything (here, of knowledge)
२८	लक्ष्मीः	सामान्यनाम	लक्ष्मी	स्त्री	प्रथमा	एक	wealth, splendour

४ अन्वयाः अनुवादाः च

अनुक्र	अन्वयेन वाक्यम्	Translation
१	अत्र लाकिनी आस्ते ।	Energy known as LAkinee abides here.
२	सा सकल-शुभ-करी, वेदबाहुः, उज्ज्वलाङ्गी, श्यामा, पीतांबराद्यैः  विविध-विरचनैः अलन्कृता, मत्त-चित्ता (अस्ति) ।	She (is) comprehensively benevolent, four-armed, radiant, of dark complexion, adorned with yellow clothes and other variety of special decorations, (and) with exalted mind
३	एतत् नाभिपद्मम्  ध्यात्वा	By meditating on this lotus at the navel
४	तस्य वाणी संहृतौ पालने वा नितराम् प्रभवति ।	His (of one who meditates) speech certainly carries (would carry) an impression (effect or influence) at death (or destruction) or at grooming (protection)
५	तस्य आननाब्जे ज्ञानसंदोहलक्ष्मीः सततम् निवसति ।	On his (of one who meditates) lotus face resides the splendour of comprehensive, complete knowledge

SLA’s notes / comments –

1. Above translation, especially of sentences 4 and 5 turns out to be different from the one given at(see below)----  sat chakra Nirupana
2. The construction पीतांबराद्यैः-विविध-विरचन-अलंकृता seems to be grammatically incorrect.
3. 1. पीतांबराद्यैः-विविध-विरचन-अलंकृता is appearing to be a single conjuncted / compound word. As per above analysis, पीतांबराद्यैः    being adjective of विविध-विरचनैः  the word विविध-विरचन should not have been separately compounded with अलंकृता
   2. To be gramatically correct, the phrase should either be पीतांबराद्यैः विविध-विरचनैः अलंकृता or पीताम्बरा  to be a separate adjective of सा लाकिनी and विविध-विरचन-अलंकृता as another separate adjective.
   3. All the grammar seems to have become confused because of आद्यैः
   4. The capital H in the phrase “in the lotus of His face” (in the translation on the web-page) suggests that the translation is referring to the face of God. However, by the above analysis, it rather seems to be the lotus-like face of one, who meditates on नाभिपद्मम्

e. The word वेदबाहुः is interesting. Since वेदाः are four, this word is also used to suggest number four. Hence the translation ofवेदबाहुः as ‘four-armed’.

f. Alternatively this सामासिक-शब्दः वेदबाहुः can be deciphered by a विग्रहः as वेदाः यस्याः बाहुषु सा. Then the meaning will be “she, who holds Vedaas in her hands.

Translation given at the web-page  Sat chakra Nirupana is -

“Here abides Lākinī, the benefactress of all. She is four-armed, of radiant body, is dark (in complexion), clothed in yellow raiment and decked with various ornaments, and exalted with the drinking of ambrosia. By meditating on this Navel Lutus the power to destroy and create (the world)is acquired. Vāṇī with all the wealth of knowledge ever abides in the lotus of His face.” .”….From Ṣaṭ-cakra-nirūpaṇa (21)

विद्वज्जनाः टीका-टिप्पणिभिः उपकृतं कुर्वन्तु, इति विनन्तिः ।