food essay in sanskrit

• Hinduism, Indian culture, Vedic Science, Yoga, Spirituality, India

Sacred Act of Eating

In my great grandmother’s house in Thanjavur, every meal represented an elaborate ritual. She washed a fresh set of clothes every night, rose daily at 4 am, while the rest of the house still slumbered, and took a bath before cooking. Prior to touching any ingredients, she prayed before a faded wall covered with frame after frame of Hindu iconography. Only then would she start to prepare the meal.

When we sat down to eat, on the floor across from the prayer wall, the meal itself was systematic. First, someone laid plantain leaves on the cleaned floor. Then, the men recited Sanskrit prayers, pouring a little water into their right palms and circling their leaves with it to signify cleansing the mind and heart before approaching the food. Somebody took a little food and left it outside for the crows, to return part of the food to nature. Normally I was designated as the crow feeder.

After all this, the meal would commence with a clatter of sounds, colors, textures and tastes. We ate deftly, using our right hands to gracefully sweep food across the plantain leaf and lift it to our mouths. When the last morsel disappeared, several family members would say an old Sanskrit adage meaning “May the ones providing this food be happy and healthy.” The customs and the food contributed to a celebration of community and utter deliciousness.

Today I try to think of my food in this context. I love how truly delicious food can engage all five senses at once. Ripe, bright vegetables, their lush skins just begging to be chopped. The smell of spices–cumin, turmeric, saffron, coriander, mint–dancing lightly across the air. The inquisitive tang of my grandmother’s freshly churned butter. Crispy, warm pain au chocolat, or the sweet, slightly acidic tenor of fresh mango sorbet.

Hindu culture has an extensive culinary theology that ascribes ritual and mystical importance to food. Food is a manifestation of Brahman, the supreme energy motivating the universe. “Food is God,” my mother would tell me, as I pushed curry moodily around my plate as a child. At the time, I couldn’t relate; eating quickly was a ticket to getting outside. Although I didn’t revel in food, I always loved the rituals. They made meals more interesting for a child who would rather be playing with friends on the block.

Hindu scriptures point to three forces that influence food’s nutrition: pathra shuddhi, the cleanliness of the cooking vessels; paka shuddhi, the chef’s cleanliness and mental attitude; and pachaka shuddhi, the quality of ingredients. Because “you are what you eat,” Hindus believe that these three shuddhis, or purities, directly transfer to the eater.

The practical message? Eat like it’s your last meal, and be thoroughly aware of every bite. In Hindu culture, eating is a ritual: a sacrifice to the Supreme, unified by the recognition that process (cooking), object (food), and individual are all inextricably connected.

That’s why, for me, eating is not just about sating a hungry stomach. It’s about taking the time to prepare a varied meal and presenting it in an aesthetically pleasing way. I always eat sitting down, and try to eat unhurriedly, really tasting each bite. It’s a way to ground myself in the evenings after work, a near-meditative experience.

I’ve noticed that we tend to collectively push the seemingly mundane tasks that are critical to survival, like eating, into the background. For many, food is a steady, often mechanized habit. Yet, it has a depth that cannot be ignored. The next time you see something yummy, turn it into your own ritual: sit down, dig in, and enjoy every bite.

~  Deepa Iyer

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Wednesday, May 12, 2010

Eat to live, not live to eat - ब्रह्मार्पणं ब्रह्म हविः.

29 comments:

Wonderfully expalained.

thank you, please do add your name and place in comments, gives it a personality :)

Can you please explain the literal meaning of " brahmaiva tena gantavyaṃ"

brahma-karma-samAdhinA, tena gantavyam brahma eva (asti) those steadfast in 'karma as brahma' (selfless karma), destination (achieved by them ; -ena suffix) (is) brahma only. brahma only is the destination achieved by them (those in selfless karma) tena = (achieved, reached, etc) by them gantavyam = destination brahma = state of brahma eva = only hope this helps.

Kara gra vasta is a beautiful prayer now with Gauri a new perspective. In the article there is mention of another mantra for morning what is that manta and where can I read about that second manta you talk about. in gratitude for explaning it so clearly

very well explained - why do we eat and how should we eat. Keep up the good work

found this latin maxim by Quintilian - "Non ut edam vivo, sed vivam edo" which explicitly means 'i don't live to eat, but eat to live.' http://www.latin-dictionary.org/Non_ut_edam_vivo,_sed_vivam_edo

I am elated to discover this blog. I shall keep coming back. S K Sengupta, Kolkata

very clear explanation .Thanks

Thanks a lot...........

Thanks a lot........U did a great a thing....

Thanks a lot......U did a great thing

Very Nicely explained

The way of explanation worth each words meaning is Simply superb... Santoshi Bangalore

Hari OM Namaste Thanks for trying to educate us in Sanskrit. Stumbled upon your site while trying to learn Sanskrit. What is the gender of Brahma as used in this shloka? What is the derivation of the word "arpaNam"? How is "gantavyam" derived? Explain how "karma that is steadfast in Brahma" = "selfless karma". What does "selfless" really mean in this shloka? Is there any mention of selfless, or is that a "customary" interpretation of the phrase? I ask because I wonder if anything we do is really "selfless", even when we are trying to "reach" Brahma. By merely having the thought that "I" want to attain the state of Brahman, implies that "mind" is at work. It is the mind that drives the desire to get to Brahman. Atma cannot, since Atma is without properties of Prakrti. Infact, Atma, some may argue IS Brahman, viz Isha Upanishad. So if we engage in selfless actions, the implication is that we are doing for others, not ourselves. If we do that, how can the Atma of the individual attain Brahman? My understanding is that to attain Brahman, one has to go "inwardly", and to be engaged in selfless actions, implies we are doing actions for the "outter". Just some thoughts, and some queries. Your esteemed reply would be most graciously welcomed Hari OM Namaste Student of Sanskrit

नमस्ते Student of Sanskrit, > What is the gender of Brahma as used in this shloka? नपुंसकलिङ्गम्।

Very beautiful explained. Thank you very much.

Thank you for making it applied to daily life. I would like to learn similar vyakhyanam of a few other slokas. I am an atheist-scientist. I find that the great knowledge is often for people like me too! Making it for all human beings would be a great service!

Hari ohm. You clearly explain so no question arises. Guru kriypa hi kebalam

Thanks Sashi for the beautiful explaination. Also Rays63302 has raised a pertinent question. What does the act of 'selfless' actually mean? To Answer this is bit difficult, but only till the time you understand. Realistically and ultimately both the selfish and selfless student try to perform to their potential in the examination hall so that they come first. By the way,Who wants to be missed out? The point to understand is you can come first only if you clear the paper in style; And, to clear the paper, you have to study well. Then what's the big deal about being a selfless student? Well he is the Yogi and part of the Brahmam. He is tireless in action, because he is not unduly perturbed about the results, although he is doing the best.He is not nervous and is bold in doing. Similarly after the results also he continues to work well whether he has come first rank or not. Also if he has achieved a good result, he gives/shares innediately the extra or the needless wealth to the poor and needy without any hesitation.

Thanks Sashi for the beautiful explaination. Also Rays63302 has raised a pertinent question. What does the act of 'selfless' actually mean? To Answer this is bit difficult, but only till the time you understand. Realistically and ultimately both the selfish and selfless student try to perform to their potential in the examination hall so that they come first. By the way,Who wants to be missed out? The point to understand is you can come first only if you clear the paper in style; And, to clear the paper, you have to study well. Then what's the big deal about being a selfless student? Well he is the Yogi and part of the Brahmam. He is tireless in action, because he is not unduly perturbed about the results, although he is doing the best.He is not nervous and is bold in doing. Similarly after the results also he continues to work well whether he has come first rank or not. Also if he has achieved a good result, he gives/shares innediately the extra or the needless wealth to the poor and needy without any hesitation. Krishnan from Kukatpally Hyderabad

Good endeavour to explain the shaloka meaning. Sanskrit is marvelous language to which we have deliberately deprived by our politicians so that we may remain illiterate culturally despite getting education degrees from the universities.

Very neat and descriptive explanation. Thanks a lot.

thanks for your efforts,it seriously gives a brief , effective and factual description

Literally beautifully explained but what I didn't understood is that reaching to the state of brahman, isn't a desire? How this shows we are selfless? Means actually if we have to acquire brahmaism we have to have a desire and if we desire of anything then we have to be a bit selfish so how come selfless. By the way, I do work on the fact "Eat to live not live to eat" If you can then please clear me of selflessness, I think I merely know of selflessness.

Pranams !! Very nicely explained with examples that is helping a very wide subject understand in a practical manner. It is also helping me in imbibing and memorizing this verse. Dhanyavad !!.

Hari Om, Wonderful explanation, very clear !! Thank you Raj United States

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Exploring indian culture through food.

Food and Identity

Food (Sanskrit— bhojana,“that which is to be enjoyed,” Hindi— khana, Tamil— shapad) presents a way to understand everyday Indian culture as well as the complexities of identity and interaction with other parts of the world that are both veiled and visible. In India today,with a growing economy due to liberalization and more consumption than ever in middle class life, food as something to be enjoyed and as part of Indian culture is a popular topic. From a 1960s food economy verging on famine, India is now a society where food appears plentiful, and the aesthetic possibilities are staggering. Cooking shows that demonstrate culinary skills on television, often with celebrity chefs or unknown local housewives who may have won a competition, dominate daytime ratings. Local indigenous specialties and ways of cooking are the subjects of domestic and international tourism brochures. Metropolitan restaurants featuring international cuisines are filled with customers. Packaged Indian and foreign foods sell briskly in supermarkets, and indigenous street food and hole-in-the wall cafés have never been as popular. Yet lifestyle magazines tout healthy food, nutritious diets, locally sourced ingredients, and sustainable and green alternatives. India’s understanding of its own cultures and its complex historical and contemporary relations with foreign cultures are deeply evident in public conceptualizations of food as well as in culinary and gastronomic choices and lifestyles.

As Harvard anthropologist Theodore Bestor reminds us, the culinary imagination is a way a culture conceptualizes and imagines food. Generally, there is no “Indian” food but rather an enormous number of local, regional, caste-based ingredients and methods of preparation. These varieties of foods and their preparation have only been classified as “regional” and “local” cuisines since Indian independence in 1947 yet have enjoyed domestic and foreign patronage throughout most of India’s history. Because of this diversity and its celebration, most Indians appreciate a wide array of flavors and textures and are traditionally discerning consumers who eat seasonally, locally, and, to a large extent, sustainably. However, despite some resistance in recent years, the entry of multinational food corporations and their mimicking by Indian food giants, the industrialization of agriculture, the ubiquity of standardized food crops, and the standardization of food and tastes in urban areas have stimulated a flattening of the food terrain.

Food in India is an identity marker of caste, class, family, kinship, tribe affiliation, lineage, religiosity, ethnicity, and increasingly, of secular group identification.

In the recurring identity crises that globalization seems to encourage, one would expect that food would play a significant part in dialogues about nationalism and Indian identities. But food in India has been virtually absent from the academic discourse because of the diversity and spread of the gastronomic landscape. Things are different on the Internet. In response to the forces of globalization and Indian food blogs both teaching cookery and commenting on food, are mushrooming in cyberspace.

India has several thousand castes and tribes, sixteen official languages and several hundred dialects, six major world religions, and many ethnic and linguistic groups. Food in India is an identity marker of caste, class, family, kin- ship, tribe affiliation, lineage, religiosity, ethnicity, and increasingly, of secular group identification. How one eats, what one eats, with whom, when, and why, is key to understanding the Indian social landscape as well as the relationships, emotions, statuses, and transactions of people within it.

The aesthetic ways of knowing food—of being a gourmand and deriving pleasure from it—as well as ascetic responses to it—are lauded in ancient scriptural texts such as the Kamasutra and the Dharmaśāstras . But historically in India, food consumption has also paradoxically been governed by under- standings that lean toward asceticism and self-control as well. Traditional Ayurvedic (Hindu) and Unani (Muslim) medical systems have a tripartite categorization of the body on its reaction to foods. In Ayurveda, the body is classified as kapha (cold and phlegmy), vaata (mobile and flatulent), or pitta (hot and liverish), and food consumption is thus linked not only to overall feelings of well being and balance but to personality disorders and traits as well. Eating prescribed foods ( sattvic foods that cool the senses versus rajasic foods that inflame the passions) and doing yoga and breathing exercises to balance the body, spirit, and mind are seen as very basic self-care and self-fashioning.

This appreciation and negation of gastronomic pleasure is made more complex by caste- and religion-based purity as well as pollution taboos. With some exceptions, since the early twelfth century, upper-caste Hindus, Jains, and some regional groups are largely vegetarian and espouse ahimsa (nonviolence). Often upper castes will not eat onions, garlic, or processed food, believing them to violate principles of purity. Some lower-caste Hindus are meat eaters, but beef is forbidden as the cow is deemed sacred, and this purity barrier encompasses the entire caste and religious system.

As the eminent pioneering anthropologist Claude Levi-Strauss noted, there is a sharp distinction between cooked and uncooked foods, with cooked or processed food capable of being contaminated with pollution easier than uncooked food. For upper-caste Hindus, raw rice is deemed pure even if served by a lower-caste person, but cooked rice can carry pollution when coming in contact with anything polluting, including low-caste servers. Religion also plays a part in dietetic rules; Muslims in India may eat beef, mutton, and poultry but not pork or shellfish; Christians may eat all meats and poultry; and Parsis eat more poultry and lamb than other meats. However, as many scholars have noted, because of the dominance of Hinduism in India and the striving of many lower-caste people for social mobility through imitation of higher-caste propensities, vegetarianism has evolved as the default diet in the subcontinent. Most meals would be considered complete without meat protein.

History and the Culinary Imagination

India sought to define itself gastronomically in the face of colonization beginning in the twelfth century. First, Central Asian invaders formed several dynasties known as the Sultanates from the twelfth to the sixteenth centuries. Then, the great Mughal dynasty ruled from the sixteenth to the nineteenth centuries. The British came to trade as the East India Company, stayed as the Crown from the eighteenth century until 1847, and then had their heyday as the British Raj from 1857 to 1947. The Mughals brought new foods to the subcontinent from Central Asia, including dried fruits, pilafs, leavened wheat breads, stuffed meat, poultry, and fruits. The Mughals also brought new cooking processes such as baking bread and cooking meat on skewers in the tandoor (a clay oven), braising meats and poultry, tenderizing meats and game using yogurt protein, and making native cheese. They borrowed indigenous ingredients such as spices (cardamom, pepper, and clove) and vegetables (eggplant from India and carrots from Afghanistan) to cook their foods, creating a unique Mughlai haute courtly cuisine.

From princely kitchens, the cuisine has made its way over the centuries to restaurants in major cities. In Delhi, the capital of Mughal India, as food writer Chitrita Banerji informs us, the Moti Mahal Restaurant claims to have invented tandoori chicken. In neighborhood Punjabi and Mughlai restaurants in metropolitan centers, the menu usually consists of dishes of meat and poultry that are heavily marinated with spices, then grilled and braised in thick tomato or cream-based sauces and served with indigenous leavened breads such as naan and rice dishes with vegetables and meats such as pilafs and biryani . These foods, in popular, mass-customized versions, are the staples of the dhabhas (highway eateries) all over India.

The British and other Western powers—including most importantly Portugal—came to India in search of spices to preserve meats, but the age of empire dictated culinary exchanges. India received potatoes, tomatoes, and chilies from the New World, and all became an integral part of the cuisine. The British traded spices and provided the technology and plant material and even transported labor to produce sugar in the West Indies.1 Indian food historian Madhur Jaffrey states that as the British Raj set roots in the subcontinent, the English-trained Indian cooks (Hindi— khansama ) to make a fusion food of breads, mulligatawny soup (from the Tamil mulahathani —pepper water) mince pies and roasts, puddings, and trifles. These dishes were later adapted to the metropolitan Indian table for the officers of the Indian army and British-Indian club menus. “Military hotels”— restaurants where meat and poultry were served primarily to troop members and often run by Parsis or Muslims—became popular as the new concept of public dining gained popularity in urban India between 1860 and 1900. The oldest known cafe from this era is Leopold’s Cafe in south Bombay (now Mumbai), where military hotel culture first took root. Other “hotels” or eateries primarily served, as they still do, vegetarian domestic cuisine in a public setting. In Bangalore, neighborhood fast food eateries called Darshinis serve a quick menu of popular favorites such as idli (steamed rice dumplings), dosa (rice and lentil crepes), and puri (fried bread), while neighborhood restaurants called sagars —meaning “ocean” but denoting a type of restaurant that has many varieties drawn from a commercial restaurant chain called Sukh Sagar, or “ocean of pleasure”—serve a wide array of dishes from both north and south India, as well as Indian, Chinese, and “continental food.”

“Continental food” in contemporary India includes a combination of English breakfast dishes such as omelette and toast; bread, butter, jam; meat and potato “cutlets;” an eclectic combination of Western dishes such as pizza, pasta, and tomato soup with croutons; bastardized French cuisine of vegetable baked au gratin with cheese and cream sauces, liberally spiced to make them friendly to the Indian palate; caramel custard, trifle, fruit and jelly; and cream cakes for dessert. Western cuisine is no longer just British colonial cuisine with these additions but a mosaic of specific national cuisines where Italian, and more recently, Mexican foods dominate, as these cuisines easily absorb the spices needed to stimulate Indian palates. Indian-Chinese food, another ethnic variant, owes its popularity to a significant Chinese population in Calcutta, who Indianized Chinese food and, through a number of family-run restaurants, distributed it throughout India, so it is now considered “local.” Street vendors serve vernacular versions of spicy hakka noodles, spicy corn, and “gobi Manchurian,” a unique Indian-Chinese dish of fried spiced cauliflower.

Despite this diversity, there are regional differences. Some observers con- tend that the Punjab—the Western region of the Indo-Gangetic plain of north India—is the breadbasket of the country. The region grows vast quantities of wheat that is milled and made into leavened oven-baked breads such as naan; unleavened griddle-baked breads such a chapattis , phulkas , and rumali rotis ; and stuffed griddle-fried breads such as kulcha and paratha . These breads are often eaten with vegetable or meat dishes. In the south, by contrast, rice is the staple grain. It is dehusked, steamed, and often eaten with spice-based vegetables and sometimes meat-based gravy dishes. The one cooking process that seems to be common to the subcontinent is that of “tempering,” or flash-frying, spices to add flavor to cooked food.

Contemporary India celebrates cuisine from local areas and culinary processes. The history of India, combined with its size, population, and lack of adequate transportation, left it with a heritage of finely developed local delicacies and a connoisseur population trained in appreciation of difference, seasonality, methods of preparation, taste, regionality, climate, diversity, and history though largely in an unselfconscious manner until very recently. Though many regional delicacies are appreciated nationally, such as the methi masala (fenugreek chutney) of Gujarat or the fine, gauze-like, sweet suther pheni (a confection that resembles a bird’s nest) of Rajasthan, regional delicacies such as the Bengal River carp marinated in spicy ground mustard and cooked in strong- smelling mustard oil often seem exotic and sometimes strange to outsiders. Train travel in India is a culinary tasting journey with stations stocking local delicacies, making it incumbent on the traveler to “stock up” on legendary specialties. Domestic food tourism creates and sustains a vibrant culinary imagination and a gastronomic landscape, both within and outside India.

The Indian Meal

The Indian meal is a complex and little-understood phenomenon. “Typical” meals often include a main starch such as rice, sorghum, or wheat; vegetable or meat curries that are dry roasted or shallow wok fried; cured and dried vegetable dishes in sauces; and thick lentil soups, with different ingredients. Condiments might include masalas (a dry or wet powder of fine ground spices and herbs) plain yogurt, or a vegetable raita (yogurt dip, also called pachchadi in south India), salted pickles, fresh herbal and cooked chutneys, dried and fried wafers and salted papadums (fried lentil crisps), and occasionally dessert (called “sweetmeats”). Indian meals can have huge variations across the subcontinent, and any of these components in different orders and with different ingredients might constitute an Indian meal.

Rice is a powerful symbol of both hunger and want as well as fulfillment and fertility. Until the late nineteenth century, however, only the wealthy ate rice, and most Indians consumed millet and sorghum.

When a multi-dish meal is served on a large platter in north India, the serving utensil is usually made of silver for purity. A banana leaf might be the main platter for a south Indian festival. In either case, there are various small bowls for each dish. This kind of meal is called a thali and is named for the platter on which it is served. The meal is eaten first with a sweet, followed by all the dishes served simultaneously and mixed together with the rice, based on the eater’s discretion. The meal ends with yogurt, which is thought to cool the body, and then followed by sweets and/or fruit. Festival meals usually end with a digestive in the form of a paan (betel leaf and nut folded together), which again has regional variations of style and taste.

Rice is a powerful symbol of both hunger and want as well as fulfillment and fertility. Until the late nineteenth century, however, only the wealthy ate rice, and most Indians consumed millet and sorghum. Nevertheless, the powerful symbolism of rice as a sign of fertility for many castes makes it part of marriage rites. Welcoming a new bride to the family home includes having her kick over a measure of rice to indicate that she brings prosperity to the household. A traditional test of a worthy daughter-in-law is her ability to “wash” the rice properly and to gauge the right amount of water it draws while cooking. Rice is still a symbol of wealth, and those families who have access to “wetland” where rice paddies grow are still thought to be wealthy and well endowed. Long grain scented basmati rice is India’s most popular variety and is valued in foreign markets as well. Efforts of the Indian government to protect Indian basmati rice failed, and now two types of American basmati exist, a situation many Indians consider shameful.

Gastronomic Calendars, Rituals, and Seasonality

In India as elsewhere, food culture is shaped by climate, land, and access to natural resources. The food system emphasizes eating agricultural and natural produce “in season,” such as mangoes and local greens during the summer, pumpkins during the rainy monsoon months, and root vegetables during the winter months. This emphasis is based upon a belief that in-season foods are more potent, tastier, and of greater nutritional value, although the yearround availability of many foods due to technology are beginning to change eating habits.

Cooks who are native to India are aware of culinary cycles and of multiple-dish recipes using fruits and vegetables of the season, some deemed “favorites” within caste groups and families. For example, prior to the ripened mango harvest of May and June, tiny unripe mangoes are harvested and pick- led in brine. The ripe mango and the pickled mango are the same species but are clearly different culinary tropes with different characteristics that are some- times attributed with fortifying, healing, auspicious, and celebratory values, based on taste, color, and combination. Connoisseurs are aware of desirable foods in local areas and sometimes travel great distances to acquire the first or best product of the season. Seasonality and regionality are also part of wed- ding celebrations, funerary rites, and domestic feasts. The winter peasant menu of the Punjab sarson ka saag , a stew of spicy mustard greens believed to “heat” the body, and makki ki roti ( griddled corn flatbreads), are imported to haute tables in Delhi restaurants as “rustic” fare.

Religious festivals also align with culinary cycles, festivals, or sacred periods of the year that are often associated with offerings to the gods and feasting on certain foods. The south Indian Harvest festival of Pongal in February is accompanied by a feast of harvested rice cooked with lentils in three different dishes, shakkarai pongal (Tamil-sweet), ven pongal (Tamil-savory), and akkara vadashal (Tamil-milk), accompanied by a stew of nine different winter vegetables and beans, offered first to tutelary deities and then consumed as consecrated food. Temples, especially those dedicated to the Hindu God Vishnu, have a long history of developed culinary traditions and food- offering aesthetics. The Krishna Temple in the south Indian temple town of Udupi is known throughout India for the distribution of free seasonal meals to thousands of devotees. Other temples are known for offerings of certain sweets or savories of that region or enormous and detailed menus of offerings from the land.

The Globalization of Indian Food

Although it has never had a standardized diet, India has traditionally “imagined” its cuisine with respect to the incorporation and domestication of “foreign” influences. In the past two decades, with India becoming an economic powerhouse, a variety of multinational fast food companies have entered the previously protected Indian culinary landscape. They include Pizza Hut, Mc- Donald’s, KFC, Pepsico, and, most recently, Taco Bell. These companies have had to “Indianize” and self-domesticate to conquer the notoriously difficult-to-please Indian palate.2 Today, urban fast food chains in India have become common and are transforming the middle class diet.

At the same time, local food purveyors have taken complex regional recipes and modified them for ease of industrial production, leading to a pack- aged food boom in India.3 The Indian food market of $182 billion is believed to be growing at a rapid clip of 13 percent.4 Indian precooked packaged foods empires such as MTR, SWAD, Haldirams, and Pataks have gone global, avail- able wherever Indians now live, leading a quiet yet unrecognized revolution in eating habits. Formerly, the focus was upon rural, natural, fresh, and prepared on-site food. Now, there is a shift in emphasis to industrialized, processed food. These developments are partially reengineering local and caste-based special- ties for mass production, distribution, and consumption, changing past notions of what is traditional or valued.

Some scholars have suggested that Indian food is filtered through Great Britain to the world, though diasporic Indian groups have also contributed. North American eateries serve curries and rice, tandoori chicken , naan , and chicken tikka masala (said to be invented in Glasgow), while the Japanese make karai and rice, demonstrating the attractiveness of “exotic” India’s cultural power and reach.

The cultures of contemporary Indian cuisine, including the politics, food processes, production, and consumption, are simultaneously changing and exhilarating. Further innovation and increased attention to Indian cuisine will almost certainly occur and promises to be an exciting area of innovation and critical research in the future.

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• Sidney Mintz, Sweetness and Power: The Place of Sugar in Modern History (New York: Penguin Books, 1986).
• Krishnenu Ray and Tulasi Srinivas, eds., Curried Cultures: Globalization, Food, South Asia (Berkeley: University of California Press, 2012).
• Tulasi Srinivas, “Everyday Exotic: Transnational Spaces and Contemporary Foodways in Bangalore,” Food, Culture and Society: An International Journal of Multidisciplinary Re- search 10 1 (2007): 85–107.
• Aroonim Bhuyan, “India’s Food Industry on the Path of High Growth,” Indo-Asian News Service , 2010, accessed July 10, 2011, see http://www.corecentre.co.in/Database/Docs/Doc- Files/food.pdf.

BIBLIOGRAPHY

Achaya, K.T. Indian Food: A Historical Companion. Oxford: Oxford University Press. 1994.

Appadurai, Arjun. “Gastro-Politics in Hindu South Asia.” American Ethnologist8 no. 3, Symbolism and Cognition(1981): 494–551.

——————. “How to Make a National Cuisine: Cookbooks in Contemporary India.” Comparative Studies in Society and History30 no. 1 (1988): 3–24.

Bagla, Pallava and Subhadra Menon. “The Story of Rice.” The India Magazine9 (February 1989): 60–70.

Banerji, Chitrita. Eating Indian: An Odyssey into the Food and Culture of the Land of Spices. London: Bloomsbury, 2007.

Bestor, Theodore. “Cuisine and Identity in Contemporary Japan.” Routledge Handbook of Japanese Culture and Society. London: Routledge Press, 2011.

Bhuyan, Aroonim. “India’s Food Industry on the Path of High Growth.” 2010. See http://www.corecentre.co.in/Database/Docs/DocFiles/food.pdf.

Collingham, Lizzie. Curry: A Tale of Cooks and Conquerors. New York: Oxford University Press, 2006.

Goody, Jack. Cooking, Cuisine and Class: A Study in Comparative Sociology . Cambridge: Cambridge University Press, 1982.

Jaffrey, Madhur. A Taste of India. London: Pavilion, 1989.

Khare, Ravindra S., ed. The Eternal Food: Gastronomic Ideas and Experiences of Hindus and Buddhists. Binghamton: SUNY Press, 1982. See also Mount Goverdhan in same volume.

Mintz, Sidney. W. Sweetness and Power: The Place of Sugar in Modern History. New York: Penguin Books, 1986.

Olivelle, Patrick. From Feast to Fast: Food and the Indian Ascetic in Collected Essays of Patrick Olivelle . Firenze: Firenze University Press, 1999.

Ray, Krishnenu and Tulasi Srinivas, eds. Curried Cultures: Globalization, Food, South Asia . Berkeley: University of California Press, 2012.

Sen, Amartya. Poverty and Famines: An Essay on Entitlements and Deprivation. Oxford: Clarendon Press, 1982.

Sen, Colleen Taylor. Food Culture in India. London: Greenwood Press, 2004.

Srinivas, M.N. The Cohesive Role of Sankritization and Other Essays. New York: Oxford University Press, 1989, 1962.

Srinivas, Tulasi. “Everyday Exotic: Transnational Spaces and Contemporary Foodways in Bangalore.” Food, Culture and Society 10 no. 1 (2007).

Srinivas, Tulasi. “As Mother Made It: The Cosmopolitan Indian Family, ‘Authentic’ Food and the Construction of Cultural Utopia.” International Journal of Sociology of the Family 32 no. 2 (2006): 199–221.

Toomey, Paul. “Mountain of Food, Mountain of Love: Ritual Inversion in the Annakūta Feast at Mount Govardhan.” Ravindra S. Khare, ed. The Eternal Food: Gastronomic Ideas and Experiences of Hindus and Buddhists. Albany: SUNY Press, 1992.

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Food and Love in Sanskrit Poetry: On the Margin of Desires

2019, Cracow Indological Studies 21/2

In Western representations, food and sex are frequently connected and compared in an erotic context. A survey of Sanskrit poetry shows that it was not so in the context of ancient India, despite the kāmaśāstras' dictates. Parts of women's bodies are occasionally likened to certain items of food (mostly fruit and nectar), and can sometimes be drunk, but are rarely said to be eatable. Lovers who are madly in love or suffer from the pangs of separation lose their appetite, and in consequence become thin. In contexts of loveinunion, wine, but not food, is frequently consumed and appreciated for its aphrodisiac qualities. Except in some cases when the pairs of lovers are animals, or at least animallike, descriptions of food consumption do not lead to the erotic flavour (śṛṅgāra-rasa), but rather lead to the comic (hāsya), sometimes disgusting flavour (bībhatsa-rasa). Food descriptions were probably considered improper for poetry, because food had too many unerotic associations , being a favourite topic of Sanskrit ritual, legal and medical treatises.

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orissa.gov.in

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One of the still highly stimulating but problematic themes regarding Indian literature is the birth and genesis of the kāvya . For over forty years, eminent scholars have paid attention to this topic, providing a series of very interesting hypotheses. The purpose of my essay is to collaborate in this survey, also trying to supply alternative solutions to such a controversial issue.

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The Hāla’s Sattasaī and the Amaruśataka are two well known anthologies of muktaka poetry. Vemabhūpāla, commentator of the 15th c., wrote a commentary on each work. This paper compares the two commentaries Śṛṅgāradīpikā and Bhāvadīpikā, and giving examples from the two texts, enlightens about the differences of treatment of each one. It shows that a medieval Indian commentator doesn’t use a comparative method, but on the contrary, gives a separate treatment to each of his work, privileging a classificatory or an interpretative approach, depending on the nature of the text, the way of writing of his contemporaries and his own aspirations.

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Annadatri-carita (study)

by Sarannya V. | 2020 | 34,082 words

This study analyzes the Annadatri-Carita: an epic poem connected with a regional history written by Prof. K Balarama Panicker. The plot of the drama is based on a Sangam period myth connected with the epic Mahabharata. The author introduces Utiyan Ceralatan as Vancishvara, an ancestor of the last Travancore ruler named Chithira Thirunal Balarama Va...

1. The concept of Anna in Sanskrit literature

The word “ Anna ” or “ Annam ” ismainly indicates “ ahara ” or food referring to “what is eaten is Anna”. According to an Ayurvedic treatise Bhavaprakasha , the Anna or food was categorized into six—

• bhakshya and
• carvya . [1]

It is consider as the foundation of life . It purifies both mind and body . The prana is associated with the Anna. It is a preserver of the life. Many Sanskrit works were discussed all these aspects about the greatness of Anna. Some of them are discussed here—

In the seventh Anuvaka of Taittiriyopanishad [2] , it is described that the “prana” is associated with the Anna.

[...] [3] Do not despise the Anna. It must be acknowledged as a vrita . The soul is Anna. The body eats then. And the body is dedicated to the soul. Prana is embodied on the body. So this Anna is placed on the Anna itself. He, who knows that this Anna is dedicated to the Anna, attains the purification. He becomes the eater and eater of the Anna. He will be great with sons, richness , majesty and glory.

In the eighth Anuvaka, Anna is connected with the water and the glory as follows-

[...] Do not give up Anna. It is a vrita. Water is Anna. The glory eats Anna. The glory is placed in the water. The water is placed in the glory. Hence, the Anna is placed on the Anna itself. He, who knows that this Anna is dedicated to the Anna, attains the purification. He becomes the eater and eater of the Anna. He will be great with sons, richness, majesty and glory.

In the ninth Anuvaka, the Anna is described as given below:

[...] A lot of rice should be made. It is a Vrita of Anna devotees. The earth is food. The sky will eat the Anna. The sky is dedicated to the earth. The earth is set in the sky. Hence, the Anna is placed on the Anna itself. He, who knows that this Anna is dedicated to the Anna, attains the purification. He becomes the eater and eater of the Anna. He will be great with sons, richness, majesty and glory. [...] I am the Anna and I am the eater of Anna. I am the one who makes the confluence of eating and eating (I am the maker of the day-to-day community of Anna). I was the first in the universe. I am ahead of the gods. I am the centre of immortality . Those who donate me are save me. I eat those who eat alone without giving to others. I am the one who eats the food. I have conquered every world. My light is like the sun. The Upanishad says that he, who knows these facts he will get the result.

Moreover, Taittiriyopanishad acclaimed that the Anna is the supreme deity , i.e. “Annam Brahma ”.

[...] [4] The origin of the “ Praja ” is from Anna. Everything depends to the Earth is deriving from the Anna. They live because of Anna. At last they finish their life in the Anna itself; because, Anna is the primary creature in this world. That’s why it is famous in the name “ Sarvaushadhi ” (Complete medicine ). The person who devotes Anna in the form of “ Brahman ”will acquire all food. The beings are born from the food. When born, they grow up by food. It is eaten and it eats organisms. So, it is called food.

The Taittiriyopanishad starts the discussion of Brahma vidya by the narration of how Brahman created this universe—

[...] [5] The Akasha (sky) was born from that Brahman who was in the form of Atma . From Akasa the Vayu ( winds ) was originated. The agni ( fire ) was born from the Vayu. Agni was origin of the Apah (water). From Apah the oshadhis ( vegetation ) was created. Then from this oshadhis, the Anna was born. Finally the Purusha (the man) was born from the Anna.

According to Chandogyopanishad [6] , the mind is fundamentally created of food.

[...] [7] The mind is fundamentally created of food, the prana is basically formed of water and the speech is actually formed of fire.

Not only that, the Anna purifies both the body and mind.

[...] Purity of food leads to purity of internal organs. From purification of internal organs comes consistent memory .

Footnotes and references:

Taittiriyopanishad is associated with the Taittiriya school of the Yajurveda . It is the seventh to ninth chapters of TaittiriyaAranyaka -Shikshavalli, Anandavalli and the Bhriguvalli.

Commentary bySwami Mridananda, Taittiriyopanishad Malayalam , Bhriguvalli, (Thrissur: published by the Swami Sakrananda Ramakrishna Math , Puranattukara, 1998), 101.

Ibid .,102.

The Chandogyopanishad is belongs to the Samaveda . It is one of the largest Upanishad and has eight Prapathakas .

Ed. By Srininvas Sarma , Chandogyopanishad , ( Varanasi : BharatiyaVidya Sansthan, 2014), 392 .

Article published on 18 March, 2023

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The Bhagavadgītā : with an introductory essay, Sanskrit text, English translation and notes

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Names of food items in Sanskrit । संस्कृत में खाद्य पदार्थों के नाम । Sanskrit me khadya padartho ke naam । खाद्य पदार्थों के नाम संस्कृत में ।

 संस्कृत में खाद्य पदार्थों के नाम, names of food items in sanskrit.

हिन्दी          संस्कृत

अचार-             सन्धितम्, सन्धानम् (नपुं.)

अण्डा-           अण्डम् (नपुं.)

अनरसा-         इन्दुरसा (स्त्री.)

अमचूर-         आम्रचूर्णम् (नपुं.)

आटा-             चूर्णम्/पिष्टकम् (नपुं.)

आलू टिक्की-     पक्वालुः ( पुं.)

इमरती-         अमृती (स्त्री.)

एग फ्राई-       भष्माण्डम् (नपुं.)

कचालू-          पक्वालु: (पुँ.)

कचौड़ी-         पिष्टिका, माषगर्भा, कर्चरिका, कचौरिका (स्त्री.)

कढ़ी-              तेमनम् (नपुं.), क्वथिता (स्त्री.)

काञ्जी-           काञ्जिकम् (नपुं.)

काफी-           कफघ्नी,हर्षदा (स्त्री.)

कुलफी-          कूलपी (स्त्री.)

कुलथी-          कुलत्थ: (पुँ.)

केक-              मधुरपिष्टकम् (नपुं.)

खस्तापूरी-      शष्कुली (स्त्री.)

खाँड-             खण्डम् (नपुं.), मत्स्यण्डी (स्त्री.)

खिचड़ी-         खेचर:/ कृशर: (पुँ.)/कृशरा (स्त्री.)

खीर-              क्षीरान्नम्/पायसम्/क्षीरम् (नपुं.)

गजक-           गजक: (पुँ.)

गुड़-               गुड: (पुँ.)

गोलमाल-       वर्तुलम् (नपुं.)

घी-                घृतम्, आज्यम् (नपुं.)

चटनी-           अवलेह: (पुँ.)

चपाती-            पोलिका (स्त्री.)

चबैना-             चर्वणम् (नपुं.)

चाट-              अवदंश: (पुँ.)

चाय-             चायम् (नपुं.), कामरूपिका (स्त्री.)

चायपानी-      चायपानम् (नपुं.)

चिउड़ा-         चिपिटान्नम् (नपुं.)

चीनी-           सिता, शर्करा (स्त्री.)

चीला-           चित्रापूप: (पुँ.)

चौसेला-         चिपिट: (पुँ.)

जलपान-        जलपानम् (नपुं.)

जूस-              शूर्प:/रस: (पुँ.)

टोस्ट-             भृष्टापूप: (पुँ.)

डबलरोटी-      अभ्यूष: (पुँ.)

तहरी-           तापहरी (स्त्री.)

तेल-               तैलम् (नपुं.)

दही-              दधि (नपुं.)

दहीबड़ा-        दधिवटक: (पुँ.)

दालमोट-        दालमुद्ग: (पुँ.)

दाल-              सूप: (पुँ.)

दूध-               दुग्धम्/क्षीरम्/ पय: (नपुं.)

नमक-           लवणम्/सैन्धवम् (नपुं.)

नमकीन-        लावणिकम्, लवणान्नम् (नपुं.)

नमकीन सेव-   लवणसूत्रक:, सूत्रक: (पुँ.)

पकवान-         पक्वान्नम् (नपुं.)

पका अन्न-       सिद्धान्नम् (नपुं.)

पकौड़ा-          पोटल:, पक्वट: (पुँ.)

पकौड़ी-          पक्ववटी/पक्ववटिका/ पोटली (स्त्री.)

पनीर-           किलाट: (पुँ.), प्रनीरम् (नपुं.)

पपड़ी-           पर्पटी (स्त्री.)

परथन-          परिस्तरणम् ,शुष्कचूर्णम् (नपुं.)

पराठा-            पूपिका/पोलिका/ प्ररोटिका (स्त्री.) / प्ररोट: (पुँ.)

पान-              ताम्बूलम् (नपुं.)

पापड़-           पर्पटी (स्त्री.)/पर्पटम् (नपुं.)/पर्पट: (पुँ.)

पुआ-              अपूप:, पूप: (पुँ.)

पुलाव-             पुलाक: (पुँ.)

पूड़ी-              पूलिका/पूरिका/शष्कुली (स्त्री.)

पेंउसरी-         पीयूष: (पुँ.)/पेयूषम् (नपुं.)

पेस्ट्री-           पिष्टान्नम् (नपुं.)

पोस्ता-           पौष्टिकम् (नपुं.)

फुलकी-          पूपला / पोलिका (स्त्री.)

फुलौरी-          माषवटी, पुष्पवटी (स्त्री.)

बड़ा-              वटक: (पुँ.)

बड़ी-              वटी (स्त्री.)

बाटी-             अङ्गारकर्कटी (स्त्री.)

बिस्कुट-           पिष्टक: (पुँ.)/पिष्टिकम् (नपुं.)

बेसन-             बेसनम्/चूर्णम्/ चणकचूर्णम् (नपुं.)

ब्रेड-               सुपिष्टकम् (नपुं.)

भर्ता-             भरित्रम् (नपुं.)

भात-             भक्तम्, ओदनम्, पक्वा:, तण्डुला: (नपुं.)

भाँग-             मातुलानी/भङ्गा (स्त्री.)

मक्खन-         नवनीतम्/दुधिजम्/ दधिजम् (नपुं.)

मदिरा-          मदिरा (स्त्री.), मद्यम् (नपुं.)

मठरी-           मठक: (पुँ.)

मट्ठा-              तक्रम्/गोरसम् (नपुं.)

मलाई-           सन्तानिका (स्त्री.)

मसाला-         उपस्कर:, व्यञ्जनम् (पुँ.)

मांस-             आमिषम्/पिशितम् (नपुं.)

मालपुआ-       मल्लपूप:,पिष्टक: (पुँ.)

मसालेदार पदार्थ- व्यञ्जनम् (पुँ.)

मावा (खोया)- किलाट: (पुँ.)/क्षीरविकृति: (स्त्री.)

मिस्सा आटा-   मिश्रचूर्णम् (नपुं.)

मिश्री-           सिता, सितोपला, शर्करजा (स्त्री.)

मिस्सी रोटी-   मिश्रिका (स्त्री.)

मुरब्बा-          खाण्डव:, फलोपस्कर:, गाण्डारव:,मिष्टपाक: (पुँ.)

मूँग-               मुद्ग: (पुँ.)

राजमा-          राजमाष: (पुँ.)

रायता-          दाधेयम्, राज्यक्तम् (नपुं.)

रास्ते का कलेवा- पाथेयम् (नपुं.)

रौंगी-             सितमाष: (पुँ.)

लंच-              सहभोज: (पुँ.) / मध्याह्नभोजनम् (नपुं.)

लप्सी-           लप्सिका /यवागू: (स्त्री.)

लस्सी-           दधिकम् (नपुं.)

लावा-           लाजा: (स्त्री.)

लोभिया-        लोभ्य:, दीर्घबीज: (पुँ.)

लौंग-             लवङ्गम् (नपुं.)

शहद-             मधु/माक्षिकम् (नपुं.)

शाक-             शाकम् (नपुं.)

शुष्कमांस-      वल्लूर: (पुँ.)

सत्तू-              सक्तु: (पुँ.)

समोसा-         त्रिकोणिका (स्त्री.)/समोष: (पुँ.)

सिरका-          शुक्तम् , एकमम्लमौषधम् (नपुं.)

सुबह का नास्ता- प्रातराश: (पुँ.)

सुपारी-          पूगम्,पूगीफलम्,क्रमुकम् (नपुं.)

सेवई-             सूत्रिका/सिमिता (स्त्री.)

सैंडविच-         सम्पुटाश: (पुँ.)

सोंठ-              शुण्ठी (स्त्री.), शुष्कमार्द्रकम् (नपुं.)

सौंफ-             शतपुष्पा, सिच्छत्रा, अतिच्छत्रा, मिसि: (स्त्री.)

हलुवा-           संयाव:

धन्यवाद ।

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साथियों ! यह पोस्ट अपको कैसे लगी, कमेंट करके अवश्य बताएँ, यदि आप किसी टोपिक पर जानकारी चाहते हैं तो वह भी बता सकते हैं ।

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संस्कृत में चित्रवर्णन / Sanskrit me chitra varnan / Chitra varnan in sanskrit / संस्कृत चित्रवर्णन

मंच संचालन हिन्दी । Manch Sanchalan in Hindi । हिन्दी में मंच संचालन | Anchoring script in Hindi

Mam parichaya in sanskrit संस्कृत में मम परिचयः Mam parichaya sanskrit me मम परिचयः संस्कृत में / मेरा परिचय संस्कृत में Mera parichaya sanskrit me

संस्कृत में प्रश्ननिर्माण / Sanskrit me prashna nirman / संस्कृत प्रश्ननिर्माण / Question formulation in Sanskrit

Sanskrit me samaya gyan / संस्कृत में समय ज्ञान / Time knowledge in sanskrit / Sanskrit me samaya lekhan / संस्कृत में समय लेखन

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Food Grain Names in Sanskrit

Learn Food Grain, Pulses, Nuts, and Flour names in Sanskrit.

अनाज के नाम संस्कृत में।

English and Hindi translation is also given for better learning.

This list is helpful for students and newbies interested in learning Sanskrit.

Table of Contents

Name of Grains in Sanskrit, English and Hindi

Name of Pulses in Sanskrit, English and Hindi

Name of Nut and Seeds in Sanskrit, English and Hindi

Name of Flour in Sanskrit and Hindi

Synonyms in Sanskrit

Fruits Name in Sanskrit

Flower names in Sanskrit

Weeks Months and Seasons in Sanskrit

Animal names in Sanskrit

Numbers in Sanskrit

Sport Names

Names of Shapes

School Items

Human Body Parts Name in Sanskrit

Bird names in Sanskrit

Rashis Nakshatras and Grahas

Sanskrit Names of Family Relations

General words in Sanskrit

Antonyms in Sanskrit

Household Items in Sanskrit

Ornament names in Sanskrit

Colour names in Sanskrit

Occupation Names

Names of Weapons

there can be more names too lesss

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Food - Ingredients ( भोजनोपस्कराः )

1	Flour	Flour Root ( - Ref Usage रोटिकायाः निर्माणाय आवश्यकम्। is essential for making roti. Root ( - Ref Usage पौष्टिकं धान्यम् अस्ति। is a nutritious grain. Root ( - Ref Usage काञ्जिकम् ज्वरसमये दीयते। gruel is given during fever. Root ( - Ref Usage पूर्वं तमालपत्रं बहिः निष्कासयतु। out the bay leaf before eating. Bengal Gram, Chick Pea Root ( - Ref Usage सह चणकव्यञ्जनं स्वादु। with chana is tasty. Root ( - Ref Usage लड्डूनां निर्माणे उपयोगि भवति। is useful in making laddus. Root ( - Ref Usage वर्णः कृष्णः। of black gram is black. Black Millet Root ( - Ref Usage कृपया श्यामाकेन निर्मितम् ओदनं खादतु। eat black millet porridge in the morning. Black Mustard Seeds Root ( - Ref Usage क्षारा। is pungent. Black Pepper कृष्णमरिचम् Root ( - Ref Usage कृष्णमरिचं परिवेषयतु। a little (black) pepper. Black Sesame Seed Root ( - Ref Usage तैलं भर्जनाय साधु। oil is good for frying. Root ( - Ref Usage नवनीतं रोचते । is desirable to Krishna. Related Cardamom, Elaichi Root ( - Ref Usage सहितं सुगन्धं पायसं सिद्धम्। Payasam with cinnamom is ready. Root ( - Ref Usage भल्लातका: सन्ति। nuts are there in the tree. Root ( - Ref Usage शुकाय रोचते। like chilli. Root ( - Ref Usage वृक्षेभ्यः निर्मितं भोजनवासितम्। is a spice made from trees. Root ( - Ref Usage दन्तस्वास्थ्याय हितम्। is good for dental health. Coffee Powder काफीचूर्णम् Root ( - Usage वर्ण: कपीश: अस्ति। coffee powder's color is brown. Coriander Seeds, Dhania Root ( - Ref Usage सुगन्धभोजनाय प्रयुज्यन्ते। seeds are used for fragrant food. Root ( - Ref Usage कृष्णवर्णः बिन्दुः दृश्यते। dot is seen in cow peas. Cumin Seeds, Jeera Root ( - Ref Usage क्वथितं जलं जलजीरापेयम्। water with cumiin seeds is the Jaljeera drink. कृष्णनिम्बम् Root ( - Usage कृष्णनिम्बम् उपयुज्यते। leaf is used to get black hair. Root ( - Ref Usage शुण्ठीयुक्तं चायम् उपकरोति। tea helps to relive headache. Root ( - Ref Usage शक्ति अस्ति। has energy. Fennel Seed, Somph Root ( - Ref Usage जीर्णाय च भोजनान्ते मधुरिकाः भक्ष। good breath and digestion, eat fennel seeds at the end of meal. Fennel, Indian Millet Root ( - Ref Usage चीनाकाः उपयुज्यन्ते। are used in north indian dishes. Fenugreek, Methi Seeds Root ( - Ref Usage स्त्रीस्वास्थ्याय हितकरी। is good for women’s health. Related Root ( - Ref Usage दीपन्या: रोटिका पचति । is cooking fenugreek chapati. Related Root ( - Ref Usage निष्पावस्य व्यञ्जनं परिवेषयतु। serve some flat bean curry. Root ( - Ref Usage जीवनस्य आधारः अस्ति। is the foundation of life. Root ( - Ref Usage फलं खादति। eats fruit. Grain, Rice Root ( - Ref Usage आरोग्याय हिताः सन्ति। are good for health. Grated Coconut नारिकेलचूर्णम् Root ( - Usage नारिकेलचूर्णम् अतीवस्वादु। mixed grated coconut it very tasty. Green Gram, Moong Root ( - Ref Usage वर्णः हरितः। of green gram is green. Groud Nut, Round Pea Root ( - Ref Usage पिष्टकं बहु स्वादु। balls are very tasty. Root ( - Ref Usage पाकाय भवति। are used in cooking. Root ( - Ref Usage पुष्पेभ्यः मधु सङ्गृह्णाति । collects honey from flowers. Root ( - Ref Usage सञ्चिनोति मधुमक्षिका। bee collects the honey. Root ( - Ref Usage किञ्चित् कुलत्थं क्रीणातु। Buy some horsegram in the evening. Ingredient, Spice Root ( - Ref Usage उपस्कराः क्रेतव्याः। ingredients are to be bought. Root ( - Ref Usage पाके अधिकतया गुडं उपयुज्यते। mostly uses jaggary while cooking. Root ( - Ref Usage रोटिका रुचिकरी। roti is tasty. Khesaari, Cicer Arietinum Root ( - Ref Usage वर्णः पिड़्गलः। color of Khesaari is brown. Kidney Bean Root ( - Ref Usage वर्णः श्वेतः। color of kidney bean is white. Lentil, Ervum Hirsutum, Cicer Lens Root ( - Ref Usage प्रातराशे मसुरस्य सूपः आसीत्। soup was there in today’s breakfast. Linseed, Flax Root ( - Ref Usage तैलं भवति। is made from flax. Root ( - Ref Usage वनमुद्गः न रोचते। don't like Lobia. Root ( - Ref Usage लघुखण्डशः कर्तयतु। the meat in to small pieces. Root ( - Ref Usage क्षीरम् इच्छति। wants milk. Root ( - Ref Usage सर्षपः विदीर्यते। splits in hot oil. Root ( - Ref Usage वेदना न्यूनीभवति। reduces pain. Root ( - Ref Usage तैलम् आवश्यकम्। is needed for frying. Root ( - Ref Usage क्षीरात् कल्पते। is made from milk. Panic Seed, Italian Millet Root ( - Ref Usage सूपः उपाह्रियते। is prepared from millet. Paspalum Kora (Poor Dish) Root ( - Ref Usage कोद्रवखाद्यं खादति। eats food made up with Paspalum. Pigeon Pea, Red Gram Root ( - Ref Usage अस्ति वा? Is red gram available? Root ( - Ref Usage अत्यन्तं लघूनि। seeds are extremely small. Root ( - Ref Usage चुर्णेन पात्राणि क्षालयति। washes pots with powder. Root ( - Ref Usage उष्णे जले पक्वं भवति। gets cooked in hot water. कोद्रवकबलम् Root ( - Usage आरोग्यवर्धकतत्वानि सन्ति। ragi grain immunity boosting nutrients are there. रक्तमरीचिका Root ( - Ref Usage पाके प्रयुज्यते। chilly is used in cooking. Red Chilli Powder रक्तमरीचिकाचूर्णम् Root ( - Ref Usage कटु भवति। chilly powder is spicy. Root ( - Ref Usage तण्डुलं पचति। cooks rice. Related Root ( - Ref Usage लभ्यते वा? Is rice food available? Rice (Basmati) Root ( - Ref Usage सुगन्धितः तण्डुलः अस्ति। rice is fragrant rice. Rice (Wild) Root ( - Ref Usage नीवारः अस्ति वा? Is wild rice available in shop? Root ( - Ref Usage महार्घः। is very expensive. Root ( - Ref Usage जलं लवणयुक्तम्। water is salty. Root ( - Ref Usage बहवः विदंशा: लभ्यन्ते। are many spices are available in the market. Spreading Flour Root ( - Ref Usage लसनं परित्रातुं परिस्तरणम् उपयुज्यते। prevent the dough from sticking, spreading flour is used. Root ( - Ref Usage तारा इव दृश्यते। anise seed looks like a star. Root ( - Ref Usage शर्करा उद्भवति। is from sugarcane. Root ( - Ref Usage किञ्चित् शर्करा ददातु। me little sugar. Sugar (White) Root ( - Ref Usage वर्ण: श्वेत:। color of Sugar is white. Sugarcane Seed Root ( - Ref Usage चारुकाः उप्ताः। seeds are sown in the field. Root ( - Usage कुत्र अस्ति? Where is the tea powder? Turmeric Powder हरिद्राचूर्णम् Root ( - Ref Usage गणेशम् अर्चयामि। worship Ganesha with turmeric powder. Root ( - Ref Usage कुत्र लभ्यन्ते? Where are the vegetables available? Related Root ( - Ref Usage सर्वे इच्छन्ति। like vermicelli payasam. Root ( - Ref Usage जलं पिबति। drinks water. Root ( - Ref Usage पुष्टिकरः आहारः अस्ति। is a healthy food. This content is prepared with volunteer effort . Please feel free to leave your feedback for any corrections or any new requests using the feedback form below. We make every effort to use royalty-free images. If you have concerns about a particular image, please don't hesitate to let us know through the feedback form. We're happy to explore alternative options. Interested in volunteering? We're always looking for passionate individuals to help us grow. Let us know how you'd like to contribute through the feedback form. खाद्य पदार्थों के नाम संस्कृत में Food Names in Sanskrit: नमस्कार दोस्तों, यहां पर हमने खाद्य पदार्थों के नाम संस्कृत में लिखे है। इसके साथ ही इनको बनाने में उपयोग में लिए जाने वाले मसालों के नाम भी संस्कृत में लिखे है। संस्कृत नाम के साथ ही हिंदी और अंग्रेजी नाम भी लिखे है, जिससे आपको पहचान करने में मदद मिलेगी। खाद्य पदार्थों के नाम संस्कृत में – Food Names in Sanskrit सुबह का नाश्ता (Breakfast) – प्रातराशः दोपहर का भोजन (Lunch) – अहराशः रात का खाना (Dinner) – नक्ताशःरोटी (Bread) – मृदुरोटिका अन्न (Grain) – अन्नम् आटा (Flour) – चूर्णम् पुरी (Puri) – पूरिका बाजरा (Millet) – प्रियंगुः गेहूँ (Wheat) – गोधूमः धान (Grain) – धान्यम् जौ (Barley) – यवः मूँगफली (Peanuts) – मुद्गफली मूँग (Coral) – मुद्गः उड़द (Urad) – माषः गेहूं की रोटी (Wheet Roti) – गोधूमरोटिका तली हुई रोटी (Fried Roti) – अङ्गाररोटिका तेल वाली रोटी (Oiled Roti) – तैलरोटिका ज्वार की रोटी (Jowari Roti) – जूर्णरोटिका रागी रोटी (Ragi Roti) – कोद्रवरोटिका गेहूं उपमा (Wheet Upama) – गोधूमपिष्टिका परौंठा (Protha) परौंट: चितरना (Chitranna) – चित्रान्नम् तिल – तिलः मसूर (Lentil) – मसूरः दाल (Dal) – सूपः, द्धिदलम् करी (Curry) – व्यञ्जनम् दाल करी (Dal Curry) – शाकसूपः अचार (Pickle) – उपदंशः चटनी (Chutuney) – उपसेचनम् सब्जी (Sabji) व्यंजनम् सब्जी का सूप (Vegetable Soup) – शाकतरला तली हुई सब्जी (Fried Curry) – भर्जितशाकम् भरवां करी (Stuffed Curry) – सोपस्करशाकः रायता (Raita) दाधेयम् सांभर (Sambar) – क्वथितम् इडली (Idly) – शाल्यपूपः खिचड़ी (Khichri) कृशर:, कृशरा पुलिहोरा (Pulihora) – कृसरान्नाम् इमली की चटनी (Tamarind Chutney) – तिन्त्रिण्युपसेचनम् पापड़ (Papad) – पर्पटः पापड़ खिलाया (Disigned Papad) – परिकल्पवर्ध्यम् चावल पापड़ (Rice Papad) – सागुवर्ध्यम् मूंग का पापड़ (Moong Papad) – मुद्गपर्पटः हलवा (Halwa) लप्सिका, संयाव: पाणि पुरी (Pani Puri) – जलपूरीका समोसा (Samosa) – समाशः पालक पकोड़े (Palak Pakodi) – जीवन्तीपक्ववटी पकौड़ी (Pakodi) – पक्ववटी चिप्स (Chips) – कासालुः स्नैक्स (Snacks) – उपाहारः चॉकलेट (Chocolate) – चाकलेहः पिज़्ज़ा (Pizza) – पिष्टजा बर्गर (Burger) – शाकरोटिका सैंडविच (Sand Witch) – सम्पुटाशः फ्रूट जैम (Fruit Jam) – फलपाकः फलों का रस (Fruit Juice) – फलरसः आइस क्रीम (Ice Cream) – पयोहिमम् मसाला डोसा (Masala Dosa) – सोपस्करदोसा प्याज डोसा (Onion Dosa) – पलांडुदोसा मूंग डोसा (Moong Dosa) – मुद् गदोसा कालाग्राम डोसा (Blackgram Dosa) – माषदोस तला हुआ चना (Fried Chana) – अभ्यूषः रागी का दाना (Ragi Grain) – कोद्रवकबलम् केक (Cake) – स्निग्धपिष्टकम् कोवा केक (Kova Cake) – गव्यपिटकः बिस्किट (Biscuit) – सुपिष्टकम् कोल्ड ड्रिंक (Cool Drink) – शीतलपानीयम् स्ट्रॉ (Straw) – नालम् च्यूइंग गम (Chewing Gum) – चर्वणकम् अदरक की चटनी Ginger Chutney) – आर्द्रकोपसेचनम् चाय (Tea) – चायम् चाय पार्टी (Tea Party) – सपीतिः चाय सेंटर (Tea Centre) – चायकेन्द्रम् ग्रीन टी (Grean Tea) – हरितचायम् चाय पाउडर (Tea Powder) -चायचूर्णम् चीनी (Sugar) – शर्करा कॉफ़ी (Coffee) – काफी कोल्ड कॉफी (Cold Coffee) – शीतलकापी कॉफी पाउडर (Coffee Powder) – काफीचूर्णम् सोडा-पानी (Soda Water) – विक्षारजलम् गुड़ पानी (Jaggery Water) – गुडपानकम् शरबत (Sharbath) – फलपानीयम् कोवा (Kova) – गव्या चावल (Rice) – अन्नम्, तण्डुलः पके हुए चावल (Seasoned Cooked Rice) – उपस्कृतोदनम् दही चावल (Curd Rice) – दद्यन्नम् फूला हुआ चावल (Fluffed Rice) – लाजः नींबू चावल (Lemon Rice) – जंबीरोदनम् तला-भुना चावल (Fried Rice) -भर्जितान्नम् आम चावल (Mango Rice) – आम्रोदनम् धान का चावल (Pounded Rice) – पृथुकम् कटे चावल के साथ अलु चिप्स (Alu chips with pounded rice) – आलुपृथुकम् दही बडा (Curd Vada) – दधिवटिका वड़ा (Vada) – माषवटिका छाछ (Buttermilk) – तक्रम् दूध (Milk) – क्षीरम् दूध क्रीम (Milk Cream) – मस्तु मक्खन (Butter) – नवनीतम् घी (Ghee) – घृतम् शहद (Honey) – मधु लस्सी (Lassi) – स्वादुमथितम् खीर (Kheer) परमान्नम् भात (Bhaat) – भक्तम् ,अन्धस् सेवई (Sewain) सूत्रिका सेवई खीर (sevai kheer) सूत्रिका पायसम् मैसूर पाक (Mysore paak) – मैसूर पिष्टकम् शेवगे की खीर (Shaavige Kheer) – सूत्रिकापायसम् रसम (Rasam) – सारः अंकुरित (Sprouts) – अङ्कुराः चना (Gram) – चणकः अंकुरित चना (Channa Sprouts) – चणकाङ्कुराः अंकुरित मूंगफली (Groundnut Sprouts) – कलायांकुराः अंकुरित मूंग (Moong Sprouts) – मुद्गाङ्कुराः आगरा हलवा (Agra Halwa) – आग्रारसवती शीरा (Shiraa) – मोहनभोगः चकली (Chakli) – शष्कुली हम उम्मीद करते हैं कि हमारे द्वारा शेयर किये गये यह “खाद्य पदार्थों के नाम संस्कृत में (Food Names in Sanskrit)” आपको पसंद आये होंगे, इन्हें आगे शेयर जरूर करें। आपको यह कैसे लगे, हमें कमेंट बॉक्स में जरूर बताएं। शरीर के अंगों के नाम संस्कृत में महीनों के नाम संस्कृत में दिनों के नाम संस्कृत में फलों के नाम संस्कृत में फूलों के नाम संस्कृत में Related Posts Comments (4). Very much helpful.. Keep posting Sanskrit different words and sentences…thus promoting our देव महादेव नागरी लिपि।। ATI uttam???? बहुत अच्छा प्रयास है। धन्यवाद । It was very interesting to know the sanskrit names of the different food items. Thanks for the interest in providing the same. Leave a Comment जवाब रद्द करें History & Society Science & Tech Biographies Animals & Nature Geography & Travel Arts & Culture Games & Quizzes On This Day One Good Fact New Articles Lifestyles & Social Issues Philosophy & Religion Politics, Law & Government World History Health & Medicine Browse Biographies Birds, Reptiles & Other Vertebrates Bugs, Mollusks & Other Invertebrates Environment Fossils & Geologic Time Entertainment & Pop Culture Sports & Recreation Visual Arts Demystified Image Galleries Infographics Top Questions Britannica Kids Saving Earth Space Next 50 Student Center Sanskrit language Our editors will review what you’ve submitted and determine whether to revise the article. IndiaNetzone - Sanskrit Language Academia - Importance of Sanskrit Language World History Encyclopedia - Sanskrit Omniglot - Sanskrit University of California Berkeley Library - Sanskrit Central Sanskrit University - About Sanskrit Sanskrit language - Student Encyclopedia (Ages 11 and up) Recent News Sanskrit language , (from Sanskrit saṃskṛta , “adorned, cultivated , purified”), an Old Indo-Aryan language in which the most ancient documents are the Vedas , composed in what is called Vedic Sanskrit . Although Vedic documents represent the dialects then found in the northern midlands of the Indian subcontinent and areas immediately east thereof, the very earliest texts—including the Rigveda (“The Veda Composed in Verses”), which scholars generally ascribe to approximately 1500 bce —stem from the northwestern part of the subcontinent, the area of the ancient seven rivers ( sapta sindhavaḥ ). What is generally called Classical Sanskrit —but is actually a language close to late Vedic as then used in the northwest of the subcontinent—was elegantly described in one of the finest grammars ever produced, the Aṣṭādhyāyī (“Eight Chapters”) composed by Pāṇini ( c. 6th–5th century bce ). The Aṣṭādhyāyī in turn was the object of a rich commentatorial literature, documents of which are known from the time of Kātyāyana (4th–3rd century bce ) onward. In the same Pāṇinian tradition there was a long history of work on semantics and the philosophy of language , the pinnacle of which is represented by the Vākyapadīya (“Treatise on Sentence and Word”) of Bhartṛhari (late 6th–7th century ce ). Over its long history, Sanskrit has been written both in Devanāgarī script and in various regional scripts, such as Śāradā from the north ( Kashmir ), Bāṅglā (Bengali) in the east, Gujarātī in the west, and various southern scripts, including the Grantha alphabet , which was especially devised for Sanskrit texts. Sanskrit texts continue to be published in regional scripts, although in fairly recent times Devanāgarī has become more generally used. There is a large corpus of literature in Sanskrit covering a wide range of subjects. The earliest compositions are the Vedic texts. There are also major works of drama and poetry , although the exact dates of many of these works and their creators have not been definitively established. Important authors and works include Bhāsa (for example, his Svapnavāsvavadatta [“Vāsavadatta in a Dream”]), who is assigned widely varying dates but definitely worked prior to Kālidāsa, who mentions him; Kālidāsa , dated anywhere from the 1st century bce to the 4th century ce , whose works include Śakuntalā (more fully, Abhijñānaśākuntala ; “Śakuntalā Recalled Through Recognition” or “The Recognition of Śakuntalā”), Vikramorvaśīya (“Urvaśī Won Through Valour”), Kumārasambhava (“The Birth of Kumāra”), and Raghuvaṃśa (“The Lineage of Raghu”); Śūdraka and his Mṛcchakatika (“Little Clay Cart”), possibly dating to the 3rd century ce ; Bhāravi and his Kirātārjunīya (“Arjuna and the Kirāta”), from approximately the 7th century; Māgha , whose Śiśupālavadha (“The Slaying of Śiśupāla”) dates to the late 7th century; and from about the early 8th century Bhavabhūti , who wrote Mahāvīracarita (“Deeds of the Great Hero”), Mālatīmādhava (“Mālatī and Mādhava”), and Uttararāmacarita (“The Last Deed of Rāma”). The two epics Rāmāyaṇa (“Life of Rāma”) and Mahābhārata (“Great Tale of the Bhāratas”) were also composed in Sanskrit, and the former is esteemed as the first poetic work ( ādikāvya ) of India . The Pañcatantra (“Treatise in Five Chapters”) and Hitopadeśa (“Beneficial Instruction”) are major representatives of didactic literature. Sanskrit was also used as the medium for composing treatises of various philosophical schools, as well as works on logic, astronomy, and mathematics. Sanskrit is not restricted to Hindu compositions. It has also been used by Jaina and Buddhist scholars, the latter primarily Mahāyāna Buddhists. Further, Sanskrit is recognized in the constitution of India as both a classical language and an official language and continues to be used in scholarly, literary, and technical media, as well as in periodicals, radio, television, and film. In its grammatical structure, Sanskrit is similar to other early Indo-European languages such as Greek and Latin . It is an inflected language. For instance, the Sanskrit nominal system—including nouns, pronouns, and adjectives—has three genders (masculine, feminine, and neuter), three numbers (singular, dual, and plural), and seven syntactic cases (nominative, accusative, instrumental, dative, ablative, genitive, and locative), in addition to a vocative. However, a full set of distinct forms occurs only in the singular of masculine -a- stems of the type deva- ‘god’: nominative devas ( devaḥ before a pause), accusative devam , instrumental devena , dative devāya , ablative devāt , genitive devasya , locative deve , and vocative deva . Adjectives are inflected to agree with nouns, and there are distinct pronominal forms for certain cases: e.g., tasmai , tasmāt , tasmin (masculine-neuter dative, ablative, and locative singular, respectively) ‘that one.’ Verbs inflect for tense , mode, voice , number, and person. These may be illustrated by third-person active forms of pac ‘cook, bake’ (used if cooking is done for someone other than the agent), including the present indicative pacati ‘cooks, is cooking’; the proximate future pakṣyati ‘will cook,’ referring to an act that will take place at some time in the future, possibly including the day on which one is speaking; the non-proximate future paktā ‘will cook,’ referring to an act that will take place at some time in the future, excluding the day on which one is speaking; the aorist apākṣīt ‘cooked, has cooked,’ referring to an act completed in the general past, possibly including the day on which one speaks; the imperfect past apacat ‘cooked,’ referring to an act in the past, excluding the day on which one speaks; the perfect reportative papāca ‘cooked,’ referring to an act performed in the past, excluding the day of speaking, and which the speaker did not directly witness or is not personally aware; the imperative pacatu ‘should, must cook,’ expressing a command, request, or invitation to perform the act; the optative pacet , used in the same sense as the imperative; the precative pacyāt ‘may cook,’ expressing a wish; and the contrafactual conditional apakṣyat ‘if (he) cooked, if (he) had cooked, if (he) would cook, if (he) would have cooked.’ There are also middle forms (‘cook for oneself’) corresponding to the forms just cited: pacate ‘cooks, is cooking,’ pakṣyate ‘will cook,’ paktā ‘will cook,’ apakta ‘cooked, has cooked,’ apacata ‘cooked,’ pece ‘cooked,’ pacatām ‘should, must cook,’ pakṣīṣṭa ‘may cook,’ apakṣyata ‘if (I) cooked, if (I) had cooked, if (I) would cook, if (I) would have cooked.’ There is also a passive, as with the third singular present indicative pacyate ‘…is being cooked.’ Early Vedic preserves remnants of an earlier aspectual contrast between perfective and imperfective. 10% OFF on ₹1000+ Code:RESANSKRIT10 Free Shipping above ₹499 Click here for International Shop. 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Ayurveda is the   Upaveda   (sub or near to veda) of Atharva veda. It’s also called Panchama veda (5th veda). The word Ayurveda is made of two words Ayu and Veda. The word Ayu doesn’t mean just life, instead it means – शरीरेन्द्रिय सत्वात्मा संयोगो। – चरक संहिता   १।४२ śarīrendriya satvātmā saṃyogo।1.42 The union of   Shareera   (body),   Indriya   (sense organs), S atva   (mind) and A tma   (soul). and Veda means knowledge. Hence, Ayurveda means the knowledge of the union of body, sense organs, mind and soul. So when people bless saying   ‘दीर्घायुषी भव।’   (dīrghāyuṣī bhava।) it means let you be in union with all the above factors for a long time! Long time ago, our sages took a note of the fact that people are becoming greedy, getting diseases and are not happy compared to what they were in the past. Some sages went in search of a remedy to cure diseases, make people remain healthy and happy. When they went to lord Indra, he preached the knowledge of Ayurveda to the sages, who then preached the same to their students and so on so forth. From there on the saga of Ayurveda started, for the sole purpose of betterment of mankind. Principles that govern Ayurveda Ayurveda is based on mainly three principles – Principle 1:   Samanya Vishesha Siddhantha   (Ordinary – Special Principle) Ex: when you have dryness of skin, you might apply moisturizer to bring back the moisture that was lost in your skin. The moisture content of your skin is increased by a similar moisture containing the product. This is Samanya. At the same time, the dryness was reduced due to the Vishesha of moisture that is opposite to dryness in your skin. For a drug to act, both Samanya and Vishesha principles come into play. समान्यं   एकत्वकरं , विशेषस्तु   प्रुथक्त्व   क्रुत्   ॥ सर्वदा   सर्व   भावानां   सामान्यं   व्रुद्धि   कारणं ,   ह्रास हेतुर्विशेषस्च॥ (चरक संहिता सूत्र १।४५) samānyaṃ ekatvakaraṃ,viśeṣastu pruthaktva krut ॥ sarvadā sarva bhāvānāṃ sāmānyaṃ vruddhi kāraṇaṃ, hrāsa heturviśeṣasca॥ (caraka saṃhitā sūtra 1।45) The principle of a dravya (substance) that brings about union or increase in the dravya’s quality or quantity is called as samanya. The principle of a dravya that brings about non-union or decrease in a dravya’s quality or quantity is called as vishesha. Principle 2:   Panch Mahabhoota Siddhantha   (5 Fundamental elements Principle) Dravya is any substance that has qualities and actions residing in it. We, human beings are also a dravya. Ayurveda being more practical oriented subjective science, opines that based on the different structural and functional aspects of the universe and organisms, each and every cell, organ, organ systems and in general every Dravya (substance) in the universe is made of Pancha Mahabhoota (5 proto elements or atoms) that are in different proportion in each substance – Prithvi (earth proto element) Aap (water proto element) Agni (fire proto element) Vaayu (air proto element) Akasha (space proto element) For example,   the hardness of bones is due to Prithvi Mahabhoota predominance. The unctuousness in our body, all fluids is due to Aap Mahabhoota predominance. The temperature of one’s body, various digestive fluids is due to Agni Mahabhoota predominance. Various movements of enzymes to target cells, bodily movements are due to Vaayu Mahabhoota predominance. The hollowness of different organs like lungs, heart, etc is due to Akasha Mahabhoota predominance. Principle 3:   Tridosha Siddhantha   (Tri-defect Principle) The 5 Mahabhoota’s combined with each other give rise to 3 Dosha’s (type of defects) that help in maintaining physiology of our body when in stable state and they cause diseases when in unstable state. These are like the basic software of our body. वात   (Vaata) – The dosha that is responsible for the movement of each and every atom, and also provides space for all movements to occur. For example, the act of respiration, peristaltic movements in the intestine, excretion of waste from our body, movement of nerve impulses in the nerves, initiation to do any work, etc. पित्त   (Pitta) – Responsible for any transformation taking place in our body and also the temperature changes in our body. For example, digestion, metabolism, breaking of large food particles to smaller ones for absorption in our body, etc. कफ   (Kapha) – Responsible for energy storage, the formation of new structures, protection in our body and bonding between molecules in our body to form larger molecules. For example, immunity, synovial fluid in joints, mucous lining protecting the digestive tract, adipose tissue storing fat, the stability of our body and mind, etc. Top 10 – Ayurveda Recommended habits for being healthy Based on above principles, here are some of the most effective health tips mentioned in Ayurveda for those who aspire to be healthy-as-a-horse individuals and to remain the same! Habit 1: Wake up in ब्राह्मि मुहूर्त (brāhmi muhūrta) A healthy individual should wake up approximately 96 minutes before sunrise to stay healthy. Brahma means knowledge. The time to seek knowledge is called as Brāhmi Muhūrta. Reason:   We humans have an internal clock that maintains a cycle of events at a 24 hour interval. It is found that the body temperature is minimum at 5:00 AM, the sleep inducing hormone   Melatonin   is at its minimum level at the day time and also the hormone   Cortisol   that helps to withstand stress and traumas in life is secreted more at this time. Moreover, the level of nascent oxygen is 40% in the environment at this time, so the more one is awake at this time, the more oxygen one gets and the more healthy all the tissues function in one’s body, as our bodily functions require oxygen for every process. waking up at this time keeps one’s body in sync with environment and our bodily changes too. Hence, do wake up in Brāhmi Muhūrta. Habit 2:  Do exercise (व्यायाम) everyday! शरीरायास जनकं कर्म व्यायाम उच्यते (commentary by Arunadatta on अष्टांग संग्रह संहिता सुत्र २।१४)   – any action that makes one tired is termed व्यायाम (vyāyāma). Reason: In Ayurveda, doing व्यायाम is said to reduce Kapha Dosha and Medha Dhatu, which is the main cause of the disease प्रमेह (diabetes mellitus and related diseases), रक्तचाप (Atherosclerosis, hypertension and related diseases), etc. However, It is not recommended for elderly (above 70 years), young (below 16 yrs) and those having वात(vaata) and पित्त(pitta) diseases. Since, in old age (above 70), most of one’s Dhatus (tissue systems) keep depleting, hence doing व्यायाम further depletes the Dhatus which are already in that stage due to age related changes. In young age (below 5), not all Dhatus are completely formed or matured, hence doing व्यायाम will deplete dhatus that are yet to gain their full potential. Research:   It is found by observational   research   that, those who are physically active exhibited a 30-40% reduction in relative risk of colon cancer and 20-30% women showed reduction in the relative risk of breast cancer. Bring Sanskrit home! Buy ReSanskrit Merchandise... Habit 3:  do   अभ्यंग ( abhyanga-oil application) everyday. अभ्यंग   means applying oil in अनुलोम गति (direction of our hair) all over the body. Doing Abhyanga every day will reduce premature aging or keep one young, reduce tiredness, pacifies Vaata Dosha, brings clarity to the eyes, nourishes the body, facilitates sound sleep and makes one’s skin healthy. It’s good to apply oil to the whole body, but if it is not possible, one should apply it to face, scalp, into the ears and feet. CAUTION:   Take care as to remove the oil in the ears with a cotton wick after counting to 100 times the number 1. One should not apply pressure while applying warm oil; just spread oil in the direction of body hair in swift motions for at least 15 minutes. What is the Time to do and which oil to use? It’s best done with coconut oil or sesame oil before bath in the morning after exercise. After अभ्यंग procedure? Take warm water bath. Research:   In a pilot study it was found that Abhyanga statistically reduced subjective stress, BP and heart rate in pre-hypertensive subjects. A study was conducted on basketball players to elicit the effect of Abhyanga on muscle strength, it was found that Abhyanga increased muscle strength significantly. However, with no Abhyanga for a 15 days led to the reduced muscle strength. This shows how important it is to do Abhyanga everyday and especially after exercise. Habit 4:   Do   उव्दर्तन (U vdartana – scrubbing using medicated powders) everyday! उव्दर्तनं कषायादि चूर्णैर्गात्रोध्दर्षणं (हेमाद्रि   commentary on   अष्टांग ह्रुदय संहिता सुत्र २।१५) uvdartanaṃ kaṣāyādi cūrṇairgātrodhdarṣaṇaṃ The act of rubbing चूर्ण (powders of any suitable drug) with some friction on the body is called as उव्दर्तन. Which powder is used generally? Turmeric, Triphala (the powder of dried fruits of three drugs), gram flour are combined in equal quantity in powder form and applied as a bathing powder after abhyanga and before bath. Research:   A   research   conducted on healthy volunteers on the effect of udvartana showed that it significantly reduced body weight,body mass index, waist circumference,skin fold thickness, enhanced skin texture and also reduced stress. Habit 5:  Do   कवल ग्रह   (Kavala Graha – oil pulling or hot water or kashaya gargling) everyday! Which Oil to be used? Sesame oil or Coconut oil. Procedure: Take a spoon of warm oil in mouth and move it in mouth till there is uncontrollable or excessive salivation,thin watery discharges from eyes and nose. Research: A   study   done to know the effects of oil pulling on oral health showed significant reduction in plaques and modified gingival index.Also there was considerable reduction in microbial colony count in mouth. Habit 6:  Stop   अध्यशन (A dhyaśana – overeating) अध्यशनं भूयो भुक्तस्योपरि भोजनं (अष्टांग ह्रुदय संहिता  सुत्र ८।३४   ) adhyaśanaṃ bhūyo bhuktasyopari bhojanaṃ। Eating food even before the digestion of previous meal is called अध्यशनं. Reason:   When you overeat, stomach expands to contain the food and hence puts pressure on other organs making you feel fullness, distended abdomen, sluggish or tired. Stomach produces hydrochloric acid to breakdown food, which is thrown back to food pipe causing heartburn, our body tries to metabolise extra calories leading to feeling temporarily hot or even dizzy. Habit 7:  Eat   with तन्मना ( tanmanā – mindfulnes)! Reason: What we think while eating, positive or negative, how thankful we are for the food we eat impacts on our psychology and also affects our digestion. The first phase or step of digestion, the cephalic phase (begins when we see, smell and think about food) only works when we are relaxed and paying attention to what we eat. On the other hand, stress shuts down digestion. Research: A   study   conducted on treatment of obesity and overweight individuals with mindful eating as complementary treatment. It was found to help in treating both of the above conditions than just with the help of medicines. Habit 8:   Eat शुण्टि (fresh ginger) with सैन्दव लवण (Rock salt) before any meal! Research: Ginger   is found to act as antioxidant,anti-inflammatory,anti nausea compound, and anticancer agent.   Rock salt   is also a good antioxidant, maintains blood pressure and also used to reduce to reduce cough,cold,etc. Habit 9:  Drink   उष्णोदक   (Uṣṇodaka-boiled water), but according to the need: उष्णं क्वथनोष्णं (हेमाद्रि commentary on अष्टांग ह्रुदय संहिता सुत्र ५।१६) uṣṇaṃ kvathanoṣṇaṃ Water that is boiled and reduced to 1/4th or 1/3 rd or 1/2 is called as उष्णोदक, which is unlikely of what the modern water purifiers do. The same can become harmful if used in following conditions: Alcoholism, fainting, vomiting, tiredness, confusion, thirst, burning sensation in the body, poisoning, Pitta Dosha caused diseases and blood related conditions. Notebooks with Sanskrit quote on each page! Buy ReSanskrit Merchandise... Habit 10:  do   लंघन   (l aṃghana- calorie restriction – fasting) once a week. यल्लाघवाय कार्श्याय तल्लंघनं। (हेमाद्रि commentary on अष्टांग ह्रुदय संहिता  सुत्र १४।२) yallāghavāya kārśyāya tallaṃghanaṃ। That which brings about lightness in the body or that which makes one lean is called as लंघन. Fasting is one among 10 types of लंघन. Which is the ideal time? Skipping dinner once a week is ideal for all body types. Research: Studies   conducted in overweight humans show that calorie restriction or fasting improves health outcomes including several cardiac risk factors (which might cause heart diseases), improving insulin (factor responsible for glucose metabolism) sensitivity and oxidative damage to both DNA and RNA hence help in healthy aging. Bonus Habit: Healthy Drink Tips! भोजनान्ते पिबेत्तक्रं वासरान्ते पिबेत्पयः । निशान्ते च पिबेद्वारि त्रिभिर्रोगो न जायते ॥ bhojanānte pibettakraṃ vāsarānte pibetpayaḥ । niśānte ca pibedvāri tribhirrogo na jāyate ॥ भोजन के अन्त में मट्ठे का, दिन के अन्त में दूध का, और रात के अन्त में (अर्थात् सुबह) पानी का सेवन करने से रोग उत्पन्न नही होता। By drinking buttermilk at the end of a meal, milk at the end of the day, and water at the end of the night (in the morning), one doesn’t get diseases. We can see that most of the tips told above are mainly concentrating on remaining healthy, fit, boost immunity, prevent premature aging (a major issue in present generation) and also improve digestion so that essential nutrients enter our body. Hence remaining healthy is given more importance in Ayurveda and then the second priority is given for managing diseases, for the sole purpose of achieving 4 major goals of one’s life which are धर्म-अर्थ-काम-मोक्षाणां आरोग्यं मूलं उत्तमं। (चरक संहिता सुत्र १।२४) dharma-artha-kāma-mokṣāṇāṃ ārogyaṃ mūlaṃ uttamaṃ। Dharma-Those duties or actions that give us support Artha- material wealth Kama-our wishes Moksha- Free from all attachments. All the 4 root cause of which is health. We hope you liked out composition of top 10 habits that will make your life more healthy. Please let us know your thoughts and feedback in the comments below. We would love to know which topics you’d want us to cover next. Read our take on   Aditya Hrudayam Stotram . Like our work? Follow us on Instagram! View this post on Instagram A post shared by ReSanskrit (@resanskrit) 13 Comments Excellent tips on health based on Ayurvedik Science. Excellent work done… U r truly spreading ayurveda knowledge to common people which is very imp…. Base knowledge..we can discuss n there are yet many sutras…. Which can me shared more…. As like उष्णं अश्नियात etc I like this information. I need Health Related Quotations who right by our rushimuni with his name. Pls help. Genuinely appreciate your incredible work. Leave a comment Please note, comments need to be approved before they are published. Related Posts All Products user Account Cart 0 0 items Choosing a selection results in a full page refresh. Thanks for subscribing! This email has been registered! Shop the look Choose options, edit option, back in stock notification, terms & conditions. These terms govern use of the website https://resanskrit.com/ . 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Key to abbreviations: m = said by men, f = said by women, >m = said to men, >f = said to women --> English संस्कृतम् (Sanskrit) स्वागतम् (svāgatam) नमस्ते (namaste) नमो नमः (namo namaḥ) नमस्कारः (namaskāraḥ) कथमस्ति भवान् (kathamasti bhavān) >m कथमस्ति भवती (kathamasti bhavatī) >f Reply to 'How are you?' अहं कुशली (ahaṃ kuśalī) >m अहं कुशलिनी (ahaṃ kuśalinī) >f चिरान्न दृष्टम् (cirānna dṛṣṭam) तव नाम किम् (tava nāma kim?) अहम् ... (aham ...) मम नाम ... (mama nāma ...) भवान् कुत्रत्य: (bhavān kutratyaḥ) >m भवती कुत्रत्या (bhavatī kutratyā) >f   भवता सह संयोग: सन्तोषकर: (bhavatā saha saṃyogaḥ santoṣakaraḥ) - m भवत्या सह संयोग: सन्तोषकर: (bhavatyā saha saṃyogaḥ santoṣakaraḥ) - f सुप्रभातम् (suprabhātam) शुभरात्री (śubharātrī) पुनर्मिलाम (punarmilāma) – शुभास्ते पंथानः संतु (śubhāste panthānaḥ santu) - (a traditional greeting) सौभाग्यम् (saubhāgyam) ( ) शुभमस्तु (śubhamastu) सुदिनमस्तु (sudinamastu) भोजनं स्वादिष्टमस्तु (bhojanaṃ svādiṣṭamastu) शुभयात्रा (śubhayātrā) नावगच्छामि (nāvagacchāmi) भवतु (bhavatu) आम् (ām) अस्तु (astu) नैव किल (naiva kila) न (na) न जानामि (na jānāmi) कृपया इतोऽपि मन्दं वदत (kṛpayā itopi mandaṃ vadatu) कृपया पुनर्वदतु (kṛpayā punarvadatu) कृपया लिखतु (kṛpayā likhatu) Sanskrit? भवान् संस्कृतं भाषते वा? (bhavān samskṛtaṃ bhāṣate vā) - m भवती संस्कृतं भाषते वा? (bhavatī saṃskṛtaṃ bhāṣate vā) - f Yes, a little ( ) आं, स्वल्पम् (āṃ, svalpam) Sanskrit? संस्कृते एतत्कथमुच्यते? (saṃskṛte etatkathamucyate?) कृपया क्षम्यताम् (kṛpayā kṣamyatām) कियत्? (kiyat?) कृपया क्षम्यताम् (kṛpayā kṣamyatām) कृपया (kṛpayā) धन्यवादाः (dhanyavādāḥ) Reply to thank you अस्तु तावत् (astu tāvat) शौचालयः कुत्रास्ति? (śaucālayaḥ kutrāsti) अयं सर्वमूल्यं दास्यति (ayaṃ sarvamūlyaṃ dāsyati) इयं सर्वमूल्यं दास्यति (iyaṃ sarvamūlyaṃ dāsyati) मया सह नर्तितुमिच्छसि किम् (mayā saha nartitumicchasi kim) त्वामनुरजामि (tvāmanurajāmi) तूर्णमारोग्यमस्तु (tūrnamārogyamastu) एकाकी भवितुमिच्छामि (ekākī bhavitumicchāmi) - m एकाकिनी भवितुमिच्छामि (ekākinī bhavitumicchāmi) - f साहाय्यम् (sāhāyyam) अग्निः (agniḥ) तिष्ठ (tiṣṭha) आरक्षकानाकारयतु (ārakṣakānākārayatu) क्रिस्तमसपर्वणः शुभेच्छाः । नूतनवर्षाभिनन्दनं च । (kristamasaparvanaḥ śubhecchāḥ nūtanavarṣābhinandana​ṃ ca) येसुजयन्त्याः शुभेच्छाः । नूतनवर्षाभिनन्दनं च । (yesujayantyāḥ śubhecchāḥ nūtanavarṣābhinandanaṃ ca) ईस्टरपर्वणः शुभेच्छाः (īstaraparvanaḥ śubhecchāḥ) जन्मदिनशुभेच्छाः (janmadina śubhecchāḥ) नालमेकभाषया (nālamekabhāṣayā)   Corrections and translations by Webmaster-Translations If you would like to make any corrections or additions to this page, or if you can provide recordings, please contact me . Information about Sanskrit | Phrases | Numbers | Tower of Babel | Writing systems for Sanskrit: Devanagari , Bhaiksuki , Brahmi , Galik , Grantha , Gupta , Kadamba , Kharosthi , Nandinagari , Sharda , Siddham , Thai , Tibetan Other collections of Sanskrit phrases http://en.wikibooks.org/wiki/Sanskrit/Everyday_Phrases Phrases in Indo-Aryan languages Assamese , Bengali , Bhojpuri , Dogri , Garhwali , Gujarati , Hindi , Kashmiri , Magahi , Maithili , Maldivian , Marathi , Nepali , Odia (Oriya) , Punjabi , Romani , Sanskrit , Sindhi , Sinhala , Sylheti , Urdu Phrases in other languages Why not share this page: If you like this site and find it useful, you can support it by making a donation via PayPal or Patreon , or by contributing in other ways . Omniglot is how I make my living. Get a 30-day Free Trial of Amazon Prime (UK) Learn languages quickly One-to-one Chinese lessons Learn languages with Varsity Tutors Green Web Hosting Daily bite-size stories in Mandarin EnglishScore Tutors English Like a Native Learn French Online   Learn languages with MosaLingua Learn languages with Ling Find Visa information for all countries Writing systems Con-scripts Useful phrases Language learning Multilingual pages Advertising HindiVyakran नर्सरी निबंध सूक्तिपरक निबंध सामान्य निबंध दीर्घ निबंध संस्कृत निबंध संस्कृत पत्र संस्कृत व्याकरण संस्कृत कविता संस्कृत कहानियाँ संस्कृत शब्दावली पत्र लेखन संवाद लेखन जीवन परिचय डायरी लेखन वृत्तांत लेखन सूचना लेखन रिपोर्ट लेखन विज्ञापन Header$type=social_icons commentsSystem Sanskrit Essay Collection - संस्कृत निबंध संग्रह Sanskrit Essay Collection - संस्कृत निबंध संग्रह  संस्कृत के सबसे महत्वपूर्ण निबंधों का संग्रह सभी छात्रों के लिए प्रकाशित किया जा र... Sanskrit Essay Collection - संस्कृत निबंध संग्रह  सुभाष चंद्र बोस संस्कृत निबंध महात्मा गांधी संस्कृत निबंध चन्द्रशेखर आजाद संस्कृत निबंध पर्यावरण पर संस्कृत में निबंध पर्यावरण प्रदूषण संस्कृत निबंध वसंत ऋतु पर संस्कृत निबंध  (1) वसंत ऋतु पर संस्कृत निबंध  (2) वर्षा ऋतू पर संस्कृत निबंध उद्यान पर संस्कृत निबंध एकता पर संस्कृत निबंध विद्या पर संस्कृत निबंध सदाचार संस्कृत निबंध समय का महत्व संस्कृत निबंध कालिदास पर संस्कृत निबंध पुस्तकालय पर संस्कृत निबंध मम गृहम संस्कृत निबंध मम पाठशाला संस्कृत निबंध मम विद्यालय संस्कृत निबंध मम दिनचर्या संस्कृत निबंध माता पर संस्कृत निबंध हिमालय पर संस्कृत निबंध अस्माकं देशः भारतवर्ष संस्कृत निबंध भारत देश पर संस्कृत निबंध वृक्ष पर संस्कृत निबंध वृक्षारोपण पर संस्कृत निबंध आम पर संस्कृत निबंध  आम्रवृक्ष पर संस्कृत निबंध हाथी पर संस्कृत निबंध मोर पर संस्कृत निबंध गाय पर संस्कृत में निबंध धेनु पर संस्कृत में निबंध बसंत पंचमी संस्कृत निबंध सरस्वती पूजा पर संस्कृत निबंध नया साल पर संस्कृत निबंध विद्यार्थी जीवन पर संस्कृत निबंध ग्रामीण जीवन संस्कृत निबंध संस्कृत भाषायाः महत्वम् निबंध नर्मदा संस्कृत पर निबंध गंगा नदी पर संस्कृत निबंध अनुशासन पर संस्कृत निबंध व्यायाम पर संस्कृत निबंध होली पर संस्कृत में निबंध दीपावली संस्कृत निबंध विजयादशमी पर संस्कृत में निबंध स्वतंत्रता दिवस पर संस्कृत निबंध गणतंत्र दिवस पर संस्कृत निबंध कम्प्यूटर पर संस्कृत निबंध भ्रष्टाचार पर संस्कृत निबंध आदिकवि वाल्मीकि संस्कृत निबंध नाटककारो भासः संस्कृत निबंध अब्दुल कलाम पर संस्कृत निबंध स्वामी विवेकानंद संस्कृत निबंध गुरु नानक पर संस्कृत निबंध Sir I need short essay about SARADA DEVI & SHREE RAMAKRISHNA. Please update as soon as possible. Also if you can mailed me. https://www.hindivyakran.com/2018/02/saraswati-essay-in-sanskrit.html Sharda devi is also known as mata saraswati. You can gat the essay on mata saraswati by following above link. We are proud of you.नमः संस्कृताय कृपया आप 'संस्कृतंं भारतस्य राष्ट्रभाषा भवेत'इस पर एक निबंध लिखेे कृपया आप भास बाणभट्ट भारवि इस पर संस्कृत मे निबंध तीन पेज़ कल सुबह तक Pleas निबंध संख्या 50 देखें। Plaess give me sanskrit essays a essay 0n ladakh in sanskrit Sir, please give me a sanskrit essay on CAA okay i will try These essays are short and Really helpful. Dhanyavadaha Thanks Rashmi for such a lovely comment. Please write about mobile phone in sanskrit Pls give me Sanskrit essay on doctor I NEED ESSAY ON SHOPPING MALL I need an essay on advantages of social media मम प्रिय भाषा मराठी संस्कृत निबंध I need an essay on importance of mahakavya and types of mahakavya. Urgent Please This is truly an exceptional effort. Please accept my heartfelt gratitude. Is it possible to have an essay on 'Ayurveda Ke Laabh' in Sanskrit Thank you @Rakshita for your lovely comment. I will definitely try my best to provide you essay on ayurveda in sanskrit. Please send paragraph in Sanskrit about ladakh climate season and vegetation pls write essay on organic farming In sanskrit on in Hindi? HI, I want an essay on Subhashitani in sanskrit. Can you please help me. I need an essay in Sanskrit on Shakuni of Mahabharat. Can you please assist me? My email is [email protected]. Thanks I need essay on bhadrinath temple uttarkhand and chamundi temple Karnataka in sanskrit language Plz send essay on Sangati in Sanskrit Language 100+ Social Counters$type=social_counter fixedSidebar showMoreText /gi-clock-o/ WEEK TRENDING$type=list गम् धातु के रूप संस्कृत में – Gam Dhatu Roop In Sanskrit गम् धातु के रूप संस्कृत में – Gam Dhatu Roop In Sanskrit यहां पढ़ें गम् धातु रूप के पांचो लकार संस्कृत भाषा में। गम् धातु का अर्थ होता है जा... दो मित्रों के बीच परीक्षा को लेकर संवाद - Do Mitro ke Beech Pariksha Ko Lekar Samvad Lekhan दो मित्रों के बीच परीक्षा को लेकर संवाद लेखन : In This article, We are providing दो मित्रों के बीच परीक्षा को लेकर संवाद , परीक्षा की तैयार... RECENT WITH THUMBS$type=blogging$m=0$cate=0$sn=0$rm=0$c=4$va=0 10 line essay 10 Lines in Gujarati Aapka Bunty Aarti Sangrah Akbar Birbal anuched lekhan asprishyata Bahu ki Vida Bengali Essays Bengali Letters bengali stories best hindi poem Bhagat ki Gat Bhagwati Charan Varma Bhishma Shahni Bhor ka Tara Boodhi Kaki Chandradhar Sharma Guleri charitra chitran Chief ki Daawat Chini Feriwala chitralekha Chota jadugar Claim Kahani Dairy Lekhan Daroga Amichand deshbhkati poem Dharmaveer Bharti Dharmveer Bharti Diary Lekhan Do Bailon ki Katha Dushyant Kumar Eidgah Kahani Essay on Animals festival poems French Essays funny hindi poem funny hindi story German essays Gujarati Nibandh gujarati patra Guliki Banno Gulli Danda Kahani Haar ki Jeet Harishankar Parsai hindi grammar hindi motivational story hindi poem for kids hindi poems hindi rhyms hindi short poems hindi stories with moral Information Jagdish Chandra Mathur Jahirat Lekhan jainendra Kumar jatak story Jayshankar Prasad Jeep par Sawar Illian jivan parichay Kashinath Singh kavita in hindi Kedarnath Agrawal Khoyi Hui Dishayen Kya Pooja Kya Archan Re Kavita Madhur madhur mere deepak jal Mahadevi Varma Mahanagar Ki Maithili Main Haar Gayi Maithilisharan Gupt Majboori Kahani malayalam essay malayalam letter malayalam speech malayalam words Mannu Bhandari Marathi Kathapurti Lekhan Marathi Nibandh Marathi Patra Marathi Samvad marathi vritant lekhan Mohan Rakesh Mohandas Naimishrai MOTHERS DAY POEM Narendra Sharma Nasha Kahani Neeli Jheel nursery rhymes odia letters Panch Parmeshwar panchtantra Parinde Kahani Paryayvachi Shabd Poos ki Raat Portuguese Essays Punjabi Essays Punjabi Letters Punjabi Poems Raja Nirbansiya Rajendra yadav Rakh Kahani Ramesh Bakshi Ramvriksh Benipuri Rani Ma ka Chabutra Russian Essays Sadgati Kahani samvad lekhan Samvad yojna Samvidhanvad Sandesh Lekhan sanskrit biography Sanskrit Dialogue Writing sanskrit essay sanskrit grammar sanskrit patra Sanskrit Poem sanskrit story Sanskrit words Sara Akash Upanyas Savitri Number 2 Shankar Puntambekar Sharad Joshi Shatranj Ke Khiladi short essay spanish essays Striling-Pulling Subhadra Kumari Chauhan Subhan Khan Suchana Lekhan Sudha Arora Sukh Kahani suktiparak nibandh Suryakant Tripathi Nirala Swarg aur Prithvi Tasveer Kahani Telugu Stories UPSC Essays Usne Kaha Tha Vinod Rastogi Vrutant lekhan Wahi ki Wahi Baat Yahi Sach Hai kahani Yoddha Kahani Zaheer Qureshi कहानी लेखन कहानी सारांश तेनालीराम मेरी माँ लोककथा शिकायती पत्र हजारी प्रसाद द्विवेदी जी हिंदी कहानी RECENT$type=list-tab$date=0$au=0$c=5 Replies$type=list-tab$com=0$c=4$src=recent-comments, random$type=list-tab$date=0$au=0$c=5$src=random-posts, /gi-fire/ year popular$type=one. अध्यापक और छात्र के बीच संवाद लेखन - Adhyapak aur Chatra ke Bich Samvad Lekhan अध्यापक और छात्र के बीच संवाद लेखन : In This article, We are providing अध्यापक और विद्यार्थी के बीच संवाद लेखन and Adhyapak aur Chatra ke ... Join with us Footer Social$type=social_icons loadMorePosts 145 IMAGES (DOC) THE CONCEPT OF FOOD IN SANSKRIT LITERATURE Sanskrit Lesson 61भोज्य वस्तूनि Name of some food in sanskrit Classes VI to VIII #संस्कृत #sanskrit Food Names in Sanskrit: खाद्य पदार्थों के नाम संस्कृत में Taste, called rasa in Sanskrit, is the key to understanding nutrition Ten Vegetables Name In Sanskrit Andi Healthy संस्कृतसंजीवनी: FRUITS NAMES IN SANSKRIT VIDEO Foods name in Sanskrit and English दैनिक जीवन मे उपयोग होने वाली वस्तुओं के नाम संस्कृत मे। SANSKRIT IN DAILY LIFE:-1 Name of food in sanskrit and hindi Learn Sanskrit Visual Dictionary CLASS 8 |CHAPTER 3 Indian Food Essay in English COMMENTS भोजन पर संस्कृत निबंध Essay on Food in Sanskrit Language : In This article, We are providing भोजन पर संस्कृत निबंध। In This Bhojan Par Nibandh in Sanskrit we will get to know about the importance of food in life. Practical Sanskrit: We are what we eat We are what we eat - दीपो भक्षयते ध्वान्तं. Lamp eats darkness and produces [black] soot! What food (quality) [one] eats daily, so will [one] produce. This shloka is a simple one, appearing in "vRiddha-chANakya" (वृद्ध-चाणक्य), but it has deeper implications. The lamp eats away the ... Nutritious Diet Therefore, the proper diet must be followed. Fruits and vegetables should be eaten. This helps increase immunity. By having a proper diet, the body also gets proper nutrition. This helps to keep the body's health balanced. We can also eat the fast foods we like sometimes. THE CONCEPT OF FOOD IN SANSKRIT LITERATURE That is, there are two reasons for calling food ( anna) as food ( anna ). 1.As it is eaten by living beings and it is edible (bhujyamaan in sanskrit ),that is why , it is called food (anna). 2.Foods ( anna) eat living beings as they are the consumers (bhokta in Sanskrit )and thus it is called food (anna). Sacred Act of Eating First, someone laid plantain leaves on the cleaned floor. Then, the men recited Sanskrit prayers, pouring a little water into their right palms and circling their leaves with it to signify cleansing the mind and heart before approaching the food. Somebody took a little food and left it outside for the crows, to return part of the food to nature. Be Happy. Be Healthy. See the good. Too much food as such for the 'haves', and no food for the 'have-nots', causing illness in both groups. The obesity epidemic in US is just one example of what we can do to ourselves by bad choices. The Sanskrit word for healthy is ' svastha ' स्वस्थ - sva-stha - self-positioned, that is, one who is centered in Self, the natural state. Mitahara Mitahara is a Sanskrit combination word, from Mita (मित, moderate) [4] and Ahara (आहार, taking food, diet), [5] which together mean moderate diet. [6] [7] In Yoga and other ancient texts, it represents a concept linking nutrition to the health of one's body and mind.It is considered a yamas or self-restraint virtue in some schools of Indian traditions, [8] where one refrains from ... eat to live, not live to eat this is another mantra/shloka that is very well known, very simple sanskrit and far reaching meaning. appearing in the bhagawad-gItA 4.24, this is a shloka commonly recited before eating food. there are multiple parallel meanings here, and we can benefit from this at all levels. when a yaGYa (yaj~na), a fire ritual is performed, there is the ... Exploring Indian Culture through Food Download PDF. Food and Identity. Food (Sanskrit— bhojana,"that which is to be enjoyed," Hindi— khana, Tamil— shapad) presents a way to understand everyday Indian culture as well as the complexities of identity and interaction with other parts of the world that are both veiled and visible. In India today,with a growing economy due to liberalization and more consumption than ever in ... Food and Love in Sanskrit Poetry: On the Margin of Desires The purpose of my essay is to collaborate in this survey, also trying to supply alternative solutions to such a controversial issue. Download Free PDF View PDF. ... We have by now ascertained that in Sanskrit literature, food and love are by and large considered as mutual enemies.56 And this despite Not so, however, in Tamil Vaiṣṇava bhakti ... पौष्टिकभोजनस्य महत्त्वं- A speech in Sanskrit by Kshitij Khandelwal on In this video, I have delivered a speech on the importance of Healthy food in sanskrit language.Pls Like and Subscribe. 1. The concept of Anna in Sanskrit literature The concept of Anna in Sanskrit literature. The word " Anna " or " Annam " ismainly indicates " ahara " or food referring to "what is eaten is Anna". According to an Ayurvedic treatise Bhavaprakasha, the Anna or food was categorized into six—. carvya. [1] It is consider as the foundation of life. It purifies both mind and body. The Bhagavadgītā : with an introductory essay, Sanskrit text, English The Bhagavadgītā : with an introductory essay, Sanskrit text, English translation and notes. ... Internet Archive Language English; Sanskrit Item Size 879.9M . 388 pages ; 21 cm Includes bibliographical references (page 384) Access-restricted-item true Addeddate 2020-02-28 13:01:39 Associated-names Radhakrishnan, S. (Sarvepalli), 1888-1975 ... Food ( खाद्यानि ) Kosha.Sanskrit.Today. Search... xl Names of food items in Sanskrit Names of food items in Sanskrit, संस्कृत में खाद्य पदार्थों के नाम, Sanskrit me khadya padartho ke naam, खाद्य पदार्थों के नाम संस्कृत में Food Grain Names Food Grain names in Sanskrit with transliteration, translation in Hindi and English. | अन्नानां नामानि | अनाज के नाम संस्कृत में. Food food. This content is prepared with volunteer effort . Please feel free to leave your feedback for any corrections or any new requests using the feedback form below. 100+ खाद्य पदार्थों के नाम संस्कृत में Food Names in Sanskrit: नमस्कार दोस्तों, यहां पर हमने खाद्य पदार्थों के नाम संस्कृत में लिखे है। इसके साथ ही इनको बनाने में उपयोग में लिए जाने वाले मसालों के नाम भी ... Sanskrit language Sanskrit language, (from Sanskrit saṃskṛta, "adorned, cultivated, purified"), an Old Indo-Aryan language in which the most ancient documents are the Vedas, composed in what is called Vedic Sanskrit.Although Vedic documents represent the dialects then found in the northern midlands of the Indian subcontinent and areas immediately east thereof, the very earliest texts—including the ... 10 Habits for great health in Sanskrit according to Ayurveda! For example, immunity, synovial fluid in joints, mucous lining protecting the digestive tract, adipose tissue storing fat, the stability of our body and mind, etc. Top 10 - Ayurveda Recommended habits for being healthy. Based on above principles, here are some of the most effective health tips mentioned in Ayurveda for those who aspire to be ... Sanskrit Sanskrit (/ ˈ s æ n s k r ɪ t /; attributively संस्कृत-, saṃskṛta-; [15] [16] nominally संस्कृतम्, saṃskṛtam, IPA: [ˈsɐ̃skr̩tɐm] [17] [b]) is a classical language belonging to the Indo-Aryan branch of the Indo-European languages. [19] [20] [21] It arose in South Asia after its predecessor languages had diffused there from the northwest in the ... Useful phrases in Sanskrit Useful phrases in Sanskrit. A collection of useful phrases in Sanskrit, a classical language of India which is still used as a religious and ceremonial language. Jump to phrases. See these phrases in any combination of two languages in the Phrase Finder. If you can provide recordings, corrections or additional translations, please contact me. Sanskrit Essay Collection Sanskrit Essay Collection - संस्कृत निबंध संग्रह. संस्कृत के सबसे महत्वपूर्ण निबंधों का संग्रह सभी छात्रों के लिए प्रकाशित किया जा रहा है। निबंधों ... assignment essay homework paper phd report resume review speech thesis