xxvvii
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Posts posted by xxvvii
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No. That's not what in mean. You indian people are a bunch of hypocrites.
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Yes, it's sharp yet heartfelt words. Your country is changing bec. I impel you to face many old problems. Now let's see the topic of "eranvej". For me, it involves only science; for your, it's a sensitive problem involving Max Muller, British, German, Hitler, culture, religion, benefit, burden, pride, & so on & on.
God is everywhere, in you & out of you.
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I'm considering skt. 0 & skt. -1. Sorry!
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Don't sorry sorry. I tell you a fact: in this dark world no one can be perfect because everyone wears a dark garment. So I was & will not accept any condition in spite of my imperfection.
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Have you comprehend "well"? I only wonder Why I need a guru? This world is just a guru.
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I mean that you are miserable, at same time, you are untrusty.
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Also remember the root of ignite is Agni, not the other way around.
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Very good.
even though in the Vedas the word Arya was used as an adjective not a noun.
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In this world remains another scri. - Avesta. Let's see these words: snow, beech, corn, oak, birch, willow, wolf, bear, turtle, salmon, & the last word, "mare": black "mare", caspian "mare".
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Also remember the root of ignite is Agni, not the other way around.
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Very good.
even though in the Vedas the word Arya was used as an adjective not a noun.
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In this world remains another scri. - Avesta. Let's see these words: snow, beech, corn, oak, birch, willow, wolf, bear, turtle, salmon, & the last word, "mare": black "mare", caspian "mare".
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What is comfortable? Shanti.
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You words are not beautiful cos. you underestimated me.
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I don't know why they chose red as the bk.gr. color, the color of furious & violent. The color of night, purple or dark blue is that of heaven; the color of trees, green is that of life. I'm not sure whether they are able to endure the heavy weight of their country.
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This message is no dif. with those in Dalistan except for the moods. What's your own opinion? Do you think I would dimolish the building?
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The most dif. q. is the most simple q. If you have a tumble you'll stand up sooner or later, or you'll feel uncomfortable.
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Revisions & Comments:
. Verb conjugations --
"Progressive" is an aspect to describe the state of current moment; "perfective" is that to describe the past influence to current moment instead of events' completion, e.g.,
a. Up to now we've planted over 24 trees. (not complete)
b. I haven't seen him for many days. (not begin)
"Causative" (-aya-) isn't included in the voices in order to simplify syntax forms down to 2: Sub.-Pre. & Sub.-Pre.-Ob.. However, it may be utilized as the word building of causative.
The pre. conju. of pres./def./act. - "mat" may be omitted, e.g. "grabhimat" --> "grabhi". If this conju. is applied to a link verb with a predicative, whole pre. may be omitted, e.g. "to driSadaf asimat" (It's a rock) --> "to driSadaf asi" or "to driSadaf".
Reflexive & reciprocal reflexive may be regard as the voices either indep. or subj. to active. Rec. ref. can not be used with singular sub..
Both nounal verb & nounalized verb may take acc., dat., & gen. cases. But the former puts more weight on the act.
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. Numbers --
". Prefixes:
0 -- s:u(n), 1 -- e(n), 2 -- du, 3 -- tri, 4 -- catu, 5 -- pak, 6 -- haX(a), 7 -- sap,
8 -- aSdu, 9 -- nawa, 10 -- dash/s, 100 -- shat
exam.s: (+ dhaa)
1 -- edhaa, 2 -- dudhaa, 3 -- tridhaa, 4 -- catudhaa, 5 -- pagdhaa,
6 -- haXadhaa, 7 -- sabdhaa, 8 -- aSdudhaa, 9 -- nawadhaa, 10 -- dardhaa
. Times:
1 -- sakris, 2 -- duwis, 3 -- tris, 4 -- catis, 5 -- panis, 6 -- hakis, 7 -- safis,
8 -- aSwis, 9 -- nawis, 10 -- dashis, 11 -- dashenis, 12 -- darduwis, ...
19 -- dasnawis, 20 -- duutikris, 30 -- tretikris, ..., 100 -- shatakris"
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Skt numbers - attachment.
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Gram. Categories:
- of noun:
a. Classes (2): animate (m./n./f. with prefix), inanimate
b. Numbers (3): uncountable, singular, plural
c. Cases (11): nom., voc., acc., predicative, translative, ins., comitative, dat., abl., gen., loc
- of adj.: Cases
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Purpose of noun's gram. cate.s:
. Classes have potential agreement with predicates, e.g., men - say & animal - jump; and genders, in my view, are optional for nouns such as 'mother' containing the gender info. & 'professor' needless of the gender info.
. Uncountable is significant for some words like 'ratna'with both concrete & abstract meanings.
. pred., tran., & comi. cases were added to lessen the divergence in gram. at first. The latter one can diffluent the gram. burden of ins., & the others can avoid dual acc., e.g. "think sth. sth." & "make sth. sth.". With 8 cases, dual acc. is unnecessary.
. With vowel mark 'u', adj.s are able to be distinct from the nouns in same form.
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Revision:
"predicative h hi ha haa aha (u)h" ==>
"predicative f fi fa faa afa (u)f"
(an exam: "I'm brahma (neut.)" -- "brahmafaham")
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(Revised)
- of verb:
a. tenses (5): present, past, future, pa.-fu., fu.-pa.
b. aspects (3): default, progressive, perfective
c. voices (4): act., pas., reflexive, reciprocal reflexive
d. moods (4): optative, imperative, benedictive, subjunctive
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Verb conjugations (without moods):
. <R> -- i -- m/d/S/dm/Sm -- a/aa/ya -- t/na/su/so
grabhimat - grab
grabhidaat - was grabbing
grabhiSyat - will have grabbed
grabhimana - be grabbed
grabhimasu - grab oneself
grabhimaso - grab each other
grabhidmat - would grab
grabhiSmat - will have begun to grab (future-past)
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Verb conjugations (with moods):
a. optative: <R> -- i -- pa/pya -- m/./s + ./su/so
wadipam - let/allow sb. say
wadipa - hope/expect sb. to say
wadipas - wish/aspire sb. to say
grabhipya - hope/expect sb. to be grabbed
b. imperative: <R> -- i -- ka -- m/./s + ./su/so
gamikam - beg/entreat sb. go
gamika - demand/request sb. to go
gamikas - order/command sb. to go
c. benedictive: <R> -- i -- bha/bhya + ./su/so
bhuuwibha - may sb. be
rakSibhya - may sb. be protected
d. subjunctive:
. without mood: <R> -- i -- m/d/S/dm/Sm -- a/aa/ya -- ti/nti/tisu/tiso
. of optative: <R> -- i -- pa/pya -- Mti/ti/sdi + ./su/so
gamipasdi - if only sb. go!
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- of non-finite verb:
1) adjectival verb (participle): tenses, aspects, voices, cases of adj.
2) adverbial verb (gerund): aspects, voices, (comitative) case
3) nounal verb (infinitive): voices, (acc./dat./gen.) cases
4) nounalized verb (fully nounalized infinitive): voices, cases
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Verb conjugations:
1) adjectival verb (participle): tenses, aspects, voices, cases of adj.
a. of tense: <R> -- i -- m/d/S -- u/o -- <cases> + ./su/so
grabhimu... - grabing
grabhidu... - grabbed
grabhiSu... - grabing in future (future)
grabhimo... - being grabbed
grabhimu...su - grabing oneself
grabhimu...so - grabing each other
b. of aspect: <R> -- in/iy -- u/o -- <cases> + ./su/so
grabhinu... - grabbing (prog.)
grabhiyo... - having been grabbed (perf.-pass.)
grabhinu...su - grabbing oneself (prog.)
grabhinu...so - grabbing each other (prog.)
2) adverbial verb (gerund): aspects, voices, (comitative) case
. <R> -- i/ii/iya -- le/lay + ./su/so
gamile - with going
gamiile - with going (prog.)
gamiyale - with having gone
grabhilay - with being grabbed
grabhilesu - with grabbing oneself
grabhileso - with grabbing each other
3) nounal verb (infinitive): voices, (acc./dat./gen.) cases
. <R> -- i -- t/n -- (3 cases: am/e/i) + ./su/so
wadit... - to say
wadin... - to be said
grabhit...su - to grab oneself
grabhin...so - to grab each other
4) nounalized verb (fully nounalized infinitive): voices, cases
a. act.: tan - tana, daa - daana, ji - je, plu - plo, bruu - bruuwa
b. pas.: tan - tan~a, daa - daaya, ji - jiya, plu - pluya, bruu - bruuya
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Nounal verb is restricted to remain a part of verb's attr.. Nounalized verb, as is noun, can redeem this shortage.
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look at the attachment. I think skt2 should be called as sansgreek according to its pronun..
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I just wonder why do we see attimes some unconnected people in our dreams whom we have never met earlier. It happened to me once I saw a person whom I met few months later for the first time. Does it has any connection. Its terribly surprising that we became good friends from no where. How can we relate this.
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Well, you're not a body but a soul connecting to supersoul, & you're not living a simple life but a life for a great plan.
This person must have some connection (or "karmic cause" - skt. "pratyaya") to you such as friendship or attachment, or karmic debt to pay for you, or else some spiritual mission for you. It's likely that you are related one another in past lives.
if we cannot do anything, we could start with the basics first we can try to do it with your free will if you wish. try it before you doupt it. peace.
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OK, you live in either freedom or french land. If I'm not wrong, you've discussed free will with me.
*Q: When can you get plenty of free will?
*A: The annihilation of matter & antimatter gives rise to light.
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I don't know it. In other words, I couldn't say y/n. Discretion is better in q.s of avatara.
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People seem to hope as soon as possible the fall of Armageddon that would take away many of their lives.
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I take note of that Indians haven't drawn any pic. of the fierce forms. Why, tantra? Tibetan Book of Dead is a better ref. of this chap..
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I visited some OBE sites turned out to be westernized tantric yogas.
You can but you can't cut the tie to the body unless you're allowed to live in another realm - die.
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What's the meaning of ilam ( Elam?) in Tamil?
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What's the meaning of ilam ( Elam?) in Tamil?
Suffering from Nightmares
in Spiritual Discussions
Posted
In my dreams repeatedly I saw a man with a bow and arrows telling me he was Rama. The man appearing to me in fact was not ugly, he was indeed very strong and handsome, giving me the impression he was an experienced, powerful warrior or lawman. He wasn't unfriendly either, though a bit authoritarian. As he was no-one to be feared it is hard for me to make you understand the feeling of intense horror it caused me.
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Since it's not ugly, you needn't be scared. And at that day, unlike today, dictator is never the syno. of tyrant. Poor person, you would be scared to death if you saw the king of terror.
There's a Chin. allegory:
A man who was addicted to dragons decorated many kinds of dragons all over his house. One day, a dragon came to visit him who learnt his fame. The man dreaded so much of the dragon's glory that he fled right away.
Who wants to expl. the fear of Arjuna, the q. seems to be simple?