We will need to absolve even if appreciative is one and is something to be give from where active part of the topics covered in this book. Value of the strategy is negation so the centre of this must have been comparative chemistry as we know human beings are naturally characterized in as NASA would say theory of solution almost a mirror. So will definitely find how beautifully we are precluded inspite of the inclusive commentary now being treated individualistic.
Ram Sastri is from a traditional Brahmin community, born in South India in 1975. The national education is effected in typical as evolution is not a representation crisis even to the evaluation that happened in the 1940s as a parallel to define where we become visible so interpretatively time his mind has been limited to a source. Critically the author is looking to argue on topics of grandeur and characteristics of shell theory.
I have spent the past few years in the Himalayas primarily Meditating. In this time I studied the Upanishad. I developed a certain Philosophy and a way to go about this textual study and comparing it with Speculative. I can only present this with as much focus as I have for the moment and hope to develop and propose particular texts along the course.
I have inclined towards using linguistics, etymology and phonetics, and thus leading to a more intuitive understanding of how the text may have originated to begin with so as to say that the origin of Sanskrit text may not have had the constraint of satisfying a conditionality. I also tend to in a similar way to diverting my thought and mind towards studying Sanskrit text without exhibiting adherences to the evolutionary culture and social sentiment and thus leading myself to a more liberal approach if you will.
The space of the textual study of ancient Sanskrit scriptures that I confronted is crowded, with various institutions and schools of thought representing predestined commitment to religious sentiments, popular cultural beliefs, localized linguistic and interpretative emotion, ritualistically evolved customs and parochial traditions thus bringing in their own interpretative personality and a celebrative ecosystem. Also surprising is the number of such interpretative schools that have evolved and currently sustain the study of such text. As a result the study has evolved into almost representing personal opinion as opposed to a more educated effort to represent the Sanskrit literature.
It is difficult to find in the interpretative verbose environment, the translating the Gayatri mantra as I meditate upon the resplendent
The evolution of popular Sanskrit is to have a parallel published book that is in a more subtle way. It is not clear for example whether the assigned meaning to a particular Sanskrit text evolved first or the supportive grammatical framework that might have evolutionarily lent itself to satisfying adherences to a religious, cultural, or a popular belief system.
For example the chant asatomasatgamaya, tamasomajotir-gamaya, mrityormaamritamgamaya is interpreted as or translates popularly to lead me from untruth to truth, lead me from darkness to light, lead me from death to life while I tend to interpret the scripture to saying truth is present in spite of the untruth, light is present in spite of the darkness, life is present in spite of death. And I intend to not talk these subjects.
I spent some time researching along with the Vedic Scriptures, the deterministic temporal philosophy of life in reference to the current civilization, its conceptual individuality in a social structure, often wondering upon the face of the Moon that is constant.
I want to contribute to the literature centered on the study and interpretation of the intentful group of any history. This is how I begin to think of the opportunity to evolve a biased and published format for limiting philosophical conjecture. I expect to find the required environment that is inclined towards a more liberal and focused approach using the essential facets of the language, the linguistics, phonetics, etymology and philology.
I propose using cognitive philology in the textual study. What primarily interests me is the representation of knowledge in these texts. I will attempt to describe here as to what I consider as knowledge. Abstractive representation of the understanding of how the creation around the ecosystem is described and discussed or recited in the text. This could encompass the expression found in the meditative and contemplative temperament that is dispersed among including and accounting for all the texts on readability. This would essentially mean that most of the text at hand needs to be dispersed in this attempt.
The particular thought representation found in the fire rituals in Rigveda and Yajurveda describing such knowledge can be an example. This content of such a particular excerpt or a chant of recitation transcends and signifies the creation. Such text represents the higher understanding as opposed to presenting a descriptive of the temporal being of a particular way of the flow of Life in a Civilization.
The text in the written material I present is also taking a shot at pointing out as to what needs to be considered as the dispersed fragments of knowledge. Using cognitive philology is not to argue the anthropological and geological localization of the text but is an attempt to separate the story of history from what can be considered as constant, almost like not saying how the meaning of a word gets constructed but saying what could be the meaning when it comes to these excerpts. This also includes the more subtle notion of what is not to be understood.
I feel that an authority is needed before or during the study of the text to be able to abstract the knowledge constructs and also to reject if you will the more ritualistic and social representative ness including dialogue, use of loaned words expecting inclusive habit, influences of social representation and various characteristics of the nature of a story.
The over communicativeness more often is also inclusive of the human and textual propensity leading to logical reasoning or tarka of the styles of negation, duality, cyclicality, concept of possibility or non possibility etc.
For example the text Pranesharirampratishtitam. Sharirepranahpratishtitaha., Apsujyotihpartishtitam. Jyotishyapahpratishtitah., Prithivyamakashahpratishtitaha. Akasheprithivipratishtita. represents beautifully how two things happen at the same time, avoiding the textbook definitiotion of duality that is used more as a socio psychological way of representing the understanding in a particular the school of thought representing a deliberateness.
|Chapter 1||State of the Art|
|Chapter 2||Vedic and Social Deterrents|
|Chapter 3||Philosophical Psychology and Mindful Extraterrestrial in the Unscientific|
|Chapter 4||Philosophy of the segmented, Abstract Language, Peripheral awareness|
|Chapter 5||Tautology, Interpreting, Non Existence|
|Chapter 6||Regression, Philosophy of Research, Others|
Item Code: NAN403 Author: Rama Sastri Cover: Hardcover Edition: 2016 Publisher: Munshiram Manoharlal Publishers Pvt. Ltd. ISBN: 9788121513104 Language: English Size: 8.5 inch x 5.5 inch Pages: 231 Other Details: Weight of the Book: 550 gms