Giri

Two Sanskrit texts composed over 2,000 years ago are formal computational systems in everything but name. Pāṇini wrote a compiler. Bharata specified a state machine. Both have been taught as literature for two millennia. They should be taught for what they are to get today's generation to take an interest in learning these texts. 1. The AṢṬĀDHYĀYĪ as COMPILER Pāṇini's meta-rules (paribhāṣā) govern rule application. His conflict-resolution principle vipratiṣedhe paraṁ kāryam (the later rule wins) is precedence ordering. Anuvṛtti operates as variable scoping and inheritance. The pratyāhāra system is a compression algorithm. The śivasūtras are a hashing scheme. Fourteen sūtras list all phonemes, terminated by anubandhas (markers). Any contiguous subset is named by [first phoneme + terminating anubandha]. "aC" is all vowels. "haL" is all consonants. "yaṆ" is semivowels. This is pointer arithmetic over a sorted array. Kiparsky and later Wiebke Petersen showed the encoding is optimal for the natural classes Pāṇini's grammar requires. The tripādī (the last three pādas of book 8) is asiddha. Rules in this section are treated as not having applied with respect to earlier rules. This is two-pass compilation. Transformations are deferred until a later phase, and earlier rules cannot see their output. Pāṇini needed this to handle sandhi without circular dependencies. The lakāra system (laṭ, liṭ, luṭ, and the rest) is abstract syntax. The ten lakāras are placeholders substituted by actual personal endings via later rules. Deriving bhavati runs through ordered passes: bhū + laṭ, then laṭ substitutes to tip (3rd person singular), tip substitutes to ti, guṇa and subsequent ava-ādeśa yield bhav-, sandhi closes to bhavati. An AST lowered to surface form through ordered transformation passes. The utsarga-apavāda relationship, with the principle that the specific rule blocks the general, is method dispatch with specificity ordering. CSS works the same way. So does Prolog. The ekasaṁjñādhikāra (one designation at a time, governed by 1.4.1-2) is a type system with disambiguation rules. Sthānivad-bhāva (1.1.56) states that a substitute behaves like the original for subsequent rules except where excluded. This is inheritance with override semantics. These observations build on work by Frits Staal, Paul Kiparsky, Wiebke Petersen, and most recently Rishi Rajpopat (2022).

Q: If sleep is such a good state, why don't we always want to be in it? M: One is always in sleep. The present waking state is no more than a dream, and a dream can take place only in sleep. Sleep underlies these three states. The display of these three states is again a dream, which is also in sleep. In this way, these states of dream and sleep are endless. Similar to these states, birth and death are also dreams in a sleep. Truly speaking, there is really no birth and no death. After sleep, ego rises up, and there is wakefulness. Simultaneously, thoughts arise. Where do they come from? They must spring from the conscious Self. Apprehending it, even vaguely, helps the extinction of ego after which comes the realization of the One Infinite Existence. In that state, there are no individuals other than the eternal Existence. Abide in the ever­ inherent Self and be free from the idea of birth or the fear of death. - Conscious Immortality

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Beyond the Isolated Moon: Kemadruma Yoga Kemadruma Yoga is a much feared configuration in astrology as the curse of the isolated Candra. Classical texts hold deeper mechanics than the standard definition admits. The Complete Formula. Standard definition: no planet (excluding Sūrya) in the 2nd or 12th from Candra. Many texts omit that the 7th from Candra must also be vacant. True Kemadruma requires total spatial vacuum on flanks and opposition. A native with such configuration faces persistent life difficulties. However, such natives have hidden strength: given an administrative role, they govern with supreme detachment born of comfort with solitude. The Shared Void. Common assumption: any planet joining Candra breaks isolation. Deeper readings show that when a graha occupies Candra's house and the pair remains isolated from the 2nd, 12th, and 7th, both grahas experience Kemadruma. The conjunct planet enters the void rather than rescuing Candra. Any Graha Can Suffer Kemadruma. The most consequential point that experienced astrologers know: Kemadruma is not exclusive to Candra. Any isolated graha starves. Results manifest through that planet's Kārakatvas directly. Śukra in Kemadruma. Marriage prospects suffer. The native approaches marriage two or three times; sudden obstacles prevent each union. Many remain unmarried. Even where marriage occurs, persistent emotional distance marks the relationship. Bhańga (Cancellation). Pure Kemadruma is exceptionally rare. Two principal cancellations: (1) Sūrya in a Kendra from Candra provides a pillar of vitality. (2) A pāpa graha aspects Candra through its special aspect, shattering the void and forcing active engagement, though introducing its own challenges. The 7th-house requirement and Kemadruma's operation on any graha replace surface-level fear with a richer reading into the life events and circumstances of the native.

The Dvādaśa Nāma Pūjā is an extremely powerful Pūjā that addresses many blockages in life. The Pūjā involves the worship of all twelve Rāśis as the twelve names of Viṣṇu. The twelve names correspond to the twelve akṣaras (syllables) of the Dvādaśākṣara Mantra (Oṁ Namo Bhagavate Vāsudevāya). The mantra split into its twelve syllables: Oṁ · Na · Mo · Bhā · Ga · Va · Te · Vā · Su · De · Vā · Ya Each syllable maps to one of the Dvādaśa Nāmas, which are also mapped to the twelve months (Caitra through Phālguna), twelve Rāśis (Meṣa through Mīna), and the twelve Ādityas: 1. Oṁ — Keśava 2. Na — Nārāyaṇa 3. Mo — Mādhava 4. Bhā — Govinda 5. Ga — Viṣṇu 6. Va — Madhusūdana 7. Te — Trivikrama 8. Vā — Vāmana 9. Su — Śrīdhara 10. De — Hṛṣīkeśa 11. Vā — Padmanābha 12. Ya — Dāmodara Oṁ functions as the Praṇava Bīja mapped to Keśava, the first and presiding form. The remaining eleven syllables distribute across the remaining eleven Vyūha and Vibhava forms in sequence. The central Svastika represents Mahāviṣṇu himself and is worshipped through Śālagrāma. The Pūjā must be followed by Sāṅgopāṅga Pūjana of thirteen to fourteen Brāhmaṇas, who are considered direct representations of Mahāviṣṇu. They are worshipped and fed as if worshipping Mahāviṣṇu himself.

Astrology is math. The excessive veneer of siddhi, intuition, energy reading is needed when you don't know math. Blessings of Ishta are helpful in all fields. Astrology is no exception. However, when you get into Prashna, things change. There, you enter the realm of tantra.

@AdiKumar1654173 @mmpandit Gemstones are generally worn on the working hand. Was this person right handed or left handed?

@mmpandit Pranaam 🙏 What is your view on wearing a gemstone in the left hand versus the right hand? I hv seen a person wearing two Yellow Sapphires on both index fingers. The ascendant was Dhanu, and Jupiter was placed in the 4H with Rahu (Meen Rashi). Pls share your point of view. 🙏

One interesting point is gemstones: Recounting an interesting set of anecdotes from young years. A Meena lagna Jataka goes to get a recommendation for a gemstone. Recommends Moti (Pearl as 5th Lord is Moon and well placed). Starts wearing Pearl. Gets into instant trouble in days. Not just her, many many Meena lagna wearing even Basra Pearl getting sudden klesha post wearing the gem. Terrible mental tension. Same Meena lagna wears Pukhraj taking off Pearl, absolutely doing fine. Another eg: Tula lagna told to wear Neelam, wears it, gets into severe trouble. For some reason, takes it off and wears diamond (Lagna lord) and is doing well. Readers can post underneath why they think these things happen. But Feel the clue is : See Navamsa chart.

@VEDANJANAM When somebody IGNORES you, take the hint! Why send an email like a jilted lover?

If you have felt hurt or angry with the way I conduct myself here, particularly in dealing with angry / abusive messages here, this is for you. P.S. There are two typos here, please ignore.

@bhairaveshvara @VEDANJANAM Comes under Cintana Dīkṣā

There is nothing like online initiation. It is an oxymoron. Initiation can only happen in the living presence of a Guru!

Śrī Mātre Namaḥ | Śrī Gurubhyo Namaḥ || Have you wondered why Devipuram offers their mid-level course and Advanced courses in person and not online? What I know of Haran Aiya from RajaRajeshwari Peetam in NY, isn't it generally in person? Have heard instances where he rarely does it through the phone but generally seekers visit him and get Dīkṣā in person after. Having gone through Devipuram's Beginner course online (Mass Dīkṣā) vs 1:1 Dīkṣā from another sampradaya in person, I found latter to be more effective though. What is your take on Mass initation v/s 1:1?

@vyaspranjal33 @mmpandit How much you put in is how much you'll get. Plus one needs to consider what his prarabha is. A lot depends on one's karma. Mantra siddi can take days to months to years to lifetimes. It's all relative.

@mmpandit Sir how much time it will take to get at this point Like minimum

Actual mantra siddhi is where the mantra Devata constructs for the sadhaka … a separate ethereal body of mantras and that then does all whatever is required including transcend Space itself and the three states (Tripura) of Dreams, Awakening and Deep Sleep. This means that the sadhaka never dies even when the body’s time is up.

From what little I know. OP can double check and verify this in Mantra Mahodadhi and or Mantra Mahodaya Atri – Āṁ (आँ) Bhāradvāja – Bham̐ (भँ) Gautama – Gam̐ (गँ) Jamadagni – Jam̐ (जँ) Kaśyapa – Kham̐ (खँ) Vasiṣṭha – Vam̐ (वं) Viśvāmitra – Ram̐ (रँ) in some recensions, Vin̐ (विं) in others. Don't take my word as is but verify yourself. Just putting this out for research/educational purpose for others who seem to be asking this kinda query few times already

It's a Guru-Mukhi Vidya, if you ask me. Question to ask yourself is why do want to learn. You can read a book but how do you know how to apply it? Knowing some techniques and methods isn't really Jyothisha. Let's not forget it's a Vedanga and one needs to know certain Santani principles before one embarks on this journey. Personally, I think Sadhana should be a backbone before getting into this.

@Saptarishis9 Link isn't working

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@narendramodi What a fantastic initiative! This is so the need of the hour. Our youth is really keen and interested to understand our rich culture and heritage! What a way to pay back Rishi-Rina!

Digitised Manuscripts का अध्ययन करने के लिए हमें AI जैसी नई टेक्नोलॉजी का उपयोग भी बढ़ाना होगा। इस दिशा में अपने युवा साथियों से मेरा यह विशेष आग्रह…

Prakriti is an amazing accountant, no act ever forgets any address. There is no injustice here, cosmic rules are eternal. Mahabharatha is an Ithihasa and not a Katha at all. Calling it just a story is not acknowledging our history. I respect your view though but not in agreement with it.

@vgiri @Gann963 @mmpandit It's just a story to expand Mahabharata, Bhishma did this so he suffered this bed of arrows, just to prove the theory of karma they add up this story, karma forgets adress in most of the cases,and not getting punished in this birth for bad karma is injustice of God.

We often speak of karma. But most people don’t know how it works. Karmic cycles are long, as I often say, many usually are 20 + years long. One day, someone commits a terrible deliberate act like blowing up your town in an act of violence. 30+ years later or more, a chain of events causes violent destruction of your city or country where the acts emanated from, where they were planned, whose citizens were complicit. Or, for example, say you are from an agency (some intelligence cell from X country) and cause the killing of some (mostly innocent) intellectual in a third world nation. Karma comes back and one fine day 30,40 or 50 years later, a prominent intellectual from your first world country is just killed. Karma is one deadly thing. Never forget it.

@MaheshwarSwamy2 @mmpandit 🙏

@vgiri @mmpandit Thank you for sharing valuable knowledge 🙏🏻

While I don’t specifically subscribe to that view, one remedy for Budha affliction is to chant Vishnu Sahasranaam, but if chanting Shiva stotra instead, also chant Budha stotra once.

As long as you see "one" diety in whatever or which ever form you worship that should do it. Let's debunk some concepts 1. There is literally one GOD - Call it source, consciousness, God/Goddess, Truth and whatever name/form (Nama-Rupa) you like 2. There are different facets or shall we say 'flavors'/modalities to this one source. You invoke certain energies (gods/dieties) based on what you want to be addressed. - You as a person is ONE/same but there is a "father" you, "son " you, "student" your, "dharmic" you, "Kraanthikari" you, "Problem solver" you, "Husband" you, so on and so forth. There are certain qualities/traits/energies which are at forefront based on which "you" takes the center stage. But all of it is still "you" or "one" - There is Vanilla, Blueberry, Blackcurrant, Butterscotch but they are all, shall we say "Ice-cream" in the end. You choose based on your taste/temperament or what you feel/want and or need Implementation is simple - -See all divine entities as one regardless of what/whom you worship. -Don't see them as "different" but see them as modalities. - There is just one Nirguna Brahman/Ultimate reality/consciousness/God - One Nirguna Brahman takes many Saguna forms and names

@mmpandit Sir many sampraday say you just have to workship one god and he will take care of everything how one should implement this practically because everygod governs different things and as mentioned above please share thought on this