The book presents a thorough mechanism
of the Process of digestion and examines
the loss of adhikara for Sanskrit because of
translating its core ideas into English. The
movement launched by this book will resist this and stop the Programs that to
Sanskrit into a dead language by translation
all its treasures to render it redundant
Discuss fifty-four non-transaxle groins genres that are being commonly m
translated. It empowers English speak
with the knowledge and arguments to
introduce these San. words into early speech with confidence. Every lover of
India' Sanskrit will benefit from the book and
become a cultural amba door propagating it
rough routine communication.
His includes software development, being a Fortune 100 senior corporate executive, a strategic consultant, and a successful entrepreneur in IT and media industries. At the summit of his career, he globally controlled twenty technology companies. He retired at the age of forty-four to work full-time in philanthropy, research, and public service. Rajiv founded infinity Foundation in Princeton (USA) in 1994 and conducted original research in myriad fields, influencing thinkers worldwide.
Rajiv’s works include The Battle for Sanskrit, Breaking India, Being Different, Indra’s Net, and Academic Hindu phobia.
Satyanarayana Dasa Babaji, PhD, is a Vaishnava scholar and practitioner. He is the founder of Jiva Institute of Vedic Studies, which promotes Vedic culture, philosophy, and several important publications in many prestigious journals.
Dr. Dasa serves as a visiting professor at the State University of New Jersey, Rutgers, and the American Hindu University. He was honored by the former president of India, the late Dr. Pranab Mukherjee, for his extraordinary contribution towards presenting Vedic culture worldwide.
In this much-needed and pertinent book, Rajiv Malhotra and
Satyanarayana Dasa Babaji detail fifty-four Sanskrit words from
nine themes with their common English translations and highlight
what the English translations fail to capture. The authors 'make
a compelling case for using Sanskrit words as is in English
translations. Rajiv Malhotra had introduced this concept in his book
Being Different: An Indian Challenge to Western Universalism, and
has highlighted the need for Sanskritization of English for a long
time. Satyanarayana Dasa Babaji is a traditionally trained Sanskrit
scholar who has translated important texts like the Bhagavad Gita
and the Sandarbha works of Srila Jiva Goswami into English. They
offer insightful views into etymologies and ranges of meanings
of important Sanskrit words and how their common English
translations fail to capture the essence of the original words.
Consider the example of the word maya, which is commonly
translated into English as 'illusion'. The authors point out that
besides maya being a 'wondrous Shakti of Bhagavan', in some
traditions; it is the cause of illusion and not illusion per se in the
Advaita Vedanta tradition. Having learned the concept of maya
in my childhood from both Hindi and Sanskrit sources, I am
aware that another meaning of maya is kripa (loosely translated
as 'compassion'), as attested by the Anekartha-sangraha of Acharya
Hemachandra (medieval Jain scholar and polymath) and as cited in
the work Bhakti-Sudha by Karapatri Swami (a guru in the Advaita
Vedanta tradition). Thus, 'illusion' or 'deception' is only one of
the many meanings of the word maya (Acharya Hemachandra
lists four meanings in the Anekartha-sangraha) and translating
maya as 'illusion' reduces a word with many shades of meaning
to a single narrow meaning. The authors draw our attention to a
plethora of other such mistranslations. For example, advaya-jnana
is more appropriately translated as 'non-dual consciousness' and
not 'monistic consciousness'.
The thinkers of ancient India, the rishis and munis, had a deep
understanding of the fact that the universe functions on some
basic principles of rhythms of the cosmos known as sritam, and to
maximize well-being, humans must exist in harmony with it. To
this end, human life was organized at two levels: individual and
social. Further, at the individual level, human life was considered
in four parts: brahmacharya, grihastha, vanaprastha, and samnyasa.
Considering a life span of one hundred years, twenty-five years
were allocated to each stage of life. In order to be in harmony
with sritam, an individual, as well as a society, must strive for
the four pursuits known as purushartha-s: dharma, artha, kama,
Each individual possesses unique characteristics, known as
his/her prakriti or nature. According to ideal dharmic social
thought, an individual functioned in society in line with his prakriti
and was provided with appropriate education. At the collective
level, society was organized into four broad categories called
varnas: brahmana (teacher/educator), kshatriya (warrior /king/
queen), vaishya (manager/business sector), and shudra (service
sector). The varna was not birth-based but was dependent on the
individual's acquired prakriti. Every society, which functions as
an organized unit, comprises these four unavoidable categories for
its sustenance, propagation and prosperity. While these categories
have emerged unconsciously all over the world, ancient Indian
thinkers recognized it and provided a theory supporting the four
varna-s to consciously organize society. Indian society was based
on this template and functioned peacefully for thousands of years,
scaled paramount heights and attained much glory.
Historically, many great personalities appeared to rectify the
situation whenever balance was disturbed. Bhagavan Shri Krishna
himself proclaims that He is the propagator of the varna system
(Gita 4.13), and He appears to restore dharma whenever it is
challenged by adharma (Gita 4.7).
This ancient system, however, started crumbling when Indian
society was invaded by Western forces, primarily with Alexander
around 324 BCE. Thereafter, it experienced a downward spiral
though its resilience was not completely eliminated. Even when
India came under foreign rule, around 1192 CE, and later, under
the prolonged rule of the Mughals, its education system was not
tampered with and the varna-s survived. The fatal blow came in
1854, when the Indian education system was callously destroyed by
the British. It was replaced by the Western education structure to
produce clerks to help them control the vast empire. Unfortunately,
Western education has no such insight into human life, leave alone
the cosmic sritam. Tragically, even post India's independence in
1947, no efforts were made to reclaim the millennia-old heritage.
Instead, what continue to this day are the borrowed education
system and the constitution of the West, which are a complete
mismatch for the Indian psyche.
Book's Contents and Sample Pages
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