THE EFFICACY AND THE PURPOSE OF THE LANGUAGE
The efficacy of language lies in its ability to communicate thoughts,
emotions, and ideas effectively. Language serves several purposes:
1. *Communication*: It enables people to convey information, share
experiences, and express feelings.
2. *Connection*: Language fosters social bonds and facilitates
relationships, allowing for collaboration and understanding among
individuals.
3. *Cognition*: It shapes our thinking and perception of the world,
influencing how we categorize experiences and solve problems.
4. *Cultural Transmission*: Language is a key vehicle for passing down
traditions, beliefs, and knowledge across generations.
5. *Identity*: It can express individual and group identities, playing a
role in how people relate to their communities.
6. *Expression of Creativity*: Language allows for artistic expression
through poetry, literature, and storytelling, enriching human experience.
Overall, language is fundamental to human interaction and the development
of societies, enabling both personal expression and collective
understanding.
Emanation of the languages
The emanation of world languages can be understood as the historical,
cultural, and social processes that have led to the development and
diversification of languages over time. Here are some key points about this
phenomenon:
Evolution: Languages evolve through changes in pronunciation, grammar, and
vocabulary, influenced by social, political, and environmental factors.
This process can lead to the emergence of dialects and eventually distinct
languages.
Migration and Contact: Human migration and interaction between different
cultures have played a crucial role in language development. When groups
come into contact, they may borrow words, phrases, or grammatical
structures, leading to hybrid languages or pidgins.
Isolation and Divergence: Geographic barriers can isolate language
communities, resulting in the divergence of languages. For instance,
languages spoken in remote areas may develop unique characteristics due to
limited external influence.
Language Families: Many languages belong to larger families, such as
Indo-European, Afro-Asiatic, or Sino-Tibetan. These families share common
ancestral languages, illustrating how languages emanate from a shared root.
Cultural Identity: Language is closely tied to cultural identity. As
communities develop their own languages or dialects, they reinforce their
unique cultural narratives and histories.
Standardization and Globalization: The rise of global communication and
technology has led to the standardization of some languages, like English,
while also promoting the preservation and revitalization of minority
languages.
Linguistic Change: Languages are constantly changing. New words and
expressions emerge, while others fall out of use, reflecting shifting
cultural and societal norms.
Understanding the emanation of languages highlights the dynamic interplay
between human societies, culture, and communication, illustrating the rich
tapestry of linguistic diversity around the world.
Ancient well developed langhuages of the world
Several ancient languages are known for their complexity and development,
laying the foundation for many modern languages. Here are some of the most
notable:
Sumerian: One of the earliest known written languages, used in ancient
Mesopotamia (modern-day Iraq). It had a complex system of cuneiform writing
and contributed significantly to administrative, legal, and literary texts.
Akkadian: A Semitic language that evolved from Sumerian, it became the
lingua franca of the Akkadian Empire. Its cuneiform script influenced other
languages in the region.
Egyptian: Ancient Egyptian, written in hieroglyphs, had several stages,
including Old, Middle, and Late Egyptian. It was used for religious texts,
literature, and monumental inscriptions.
Sanskrit: An ancient Indo-Aryan language, Sanskrit has a rich literary
tradition, including religious texts like the Vedas and epics like the
Mahabharata and Ramayana. It’s known for its grammatical sophistication.
Chinese: Classical Chinese has a history spanning over three millennia,
with a rich literary heritage. It has influenced many East Asian languages
and continues to be a foundation for modern Mandarin.
Greek: Ancient Greek, with its various dialects (like Attic and Koine), was
the language of philosophy, science, and literature. Works by authors like
Homer and Plato have had a lasting impact on Western thought.
Latin: The language of the Roman Empire, Latin evolved into the Romance
languages (Spanish, French, Italian, etc.). It remains influential in law,
science, and religious contexts.
Phoenician: An ancient Semitic language known for its alphabet, which was a
precursor to Greek and Latin scripts. It was used by the Phoenicians in
trade and commerce across the Mediterranean.
Aramaic: Once a lingua franca of the Near East, Aramaic has a rich history
and was used in many religious texts, including parts of the Bible.
These languages not only showcase the linguistic capabilities of ancient
civilizations but also contributed significantly to the development of
written communication, literature, and cultural identity throughout history.
if so OVerll developed why sumerian like many languages are not uses at all
today?
Sumerian, like many ancient languages, eventually fell out of everyday use
due to several factors:
Cultural and Political Changes: The rise and fall of empires can lead to
language shifts. As the Sumerian civilization declined, Akkadian became the
dominant language in Mesopotamia.
Language Evolution: Languages naturally evolve over time. Sumerian did not
have direct descendants, which contributed to its decline. As people
migrated or conquered, they often adopted the language of the dominant
culture.
Religious and Ritual Use: Sumerian continued to be used in religious and
scholarly contexts for centuries after it ceased to be a spoken language.
However, over time, even these uses diminished, and it became more of a
liturgical language, similar to how Latin is viewed today.
Lack of Native Speakers: Once a language loses its native speakers, it
becomes increasingly difficult for it to survive. Languages are sustained
by communities, and as those communities shifted linguistically, Sumerian
fell out of common usage.
Societal Integration: New languages often absorb elements from older ones.
As Akkadian and other languages integrated Sumerian vocabulary and
concepts, the distinct identity of Sumerian faded.
The process of language death is complex and often reflects broader
historical, cultural, and social changes. While Sumerian is no longer
spoken, it remains significant in historical and linguistic studies.
Efficacy and the purpose of the language
The efficacy of language lies in its ability to communicate thoughts,
emotions, and ideas effectively. Language serves several purposes:
Communication: It enables people to convey information, share experiences,
and express feelings.
Connection: Language fosters social bonds and facilitates relationships,
allowing for collaboration and understanding among individuals.
Cognition: It shapes our thinking and perception of the world, influencing
how we categorize experiences and solve problems.
Cultural Transmission: Language is a key vehicle for passing down
traditions, beliefs, and knowledge across generations.
Identity: It can express individual and group identities, playing a role in
how people relate to their communities.
Expression of Creativity: Language allows for artistic expression through
poetry, literature, and storytelling, enriching human experience.
Overall, language is fundamental to human interaction and the development
of societies, enabling both personal expression and collective
understanding.
Emanation of the world languages
The emanation of world languages can be understood as the historical,
cultural, and social processes that have led to the development and
diversification of languages over time. Here are some key points about this
phenomenon:
Evolution: Languages evolve through changes in pronunciation, grammar, and
vocabulary, influenced by social, political, and environmental factors.
This process can lead to the emergence of dialects and eventually distinct
languages.
Migration and Contact: Human migration and interaction between different
cultures have played a crucial role in language development. When groups
come into contact, they may borrow words, phrases, or grammatical
structures, leading to hybrid languages or pidgins.
Isolation and Divergence: Geographic barriers can isolate language
communities, resulting in the divergence of languages. For instance,
languages spoken in remote areas may develop unique characteristics due to
limited external influence.
Language Families: Many languages belong to larger families, such as
Indo-European, Afro-Asiatic, or Sino-Tibetan. These families share common
ancestral languages, illustrating how languages emanate from a shared root.
Cultural Identity: Language is closely tied to cultural identity. As
communities develop their own languages or dialects, they reinforce their
unique cultural narratives and histories.
Standardization and Globalization: The rise of global communication and
technology has led to the standardization of some languages, like English,
while also promoting the preservation and revitalization of minority
languages.
Linguistic Change: Languages are constantly changing. New words and
expressions emerge, while others fall out of use, reflecting shifting
cultural and societal norms.
Understanding the emanation of languages highlights the dynamic interplay
between human societies, culture, and communication, illustrating the rich
tapestry of linguistic diversity around the world.
If so, then how come sanskrit is so live as a virgin?
Sanskrit’s continued relevance and vitality can be attributed to several
factors:
Cultural and Religious Significance: Sanskrit is deeply embedded in
Hinduism, Buddhism, and Jainism. Many sacred texts, rituals, and
philosophical discussions are conducted in Sanskrit, ensuring its ongoing
use in spiritual contexts.
Literary Tradition: Sanskrit boasts a vast and rich literary heritage,
including epic poetry (like the Mahabharata and Ramayana), philosophical
texts (like the Upanishads), and scientific literature. This makes it a
vital language for scholars and enthusiasts of Indian literature.
Educational Institutions: There are numerous institutions in India and
abroad dedicated to the study of Sanskrit. These institutions help preserve
and promote the language, attracting students interested in its literature,
philosophy, and linguistics.
Revival Efforts: There have been significant movements to revive and
promote spoken Sanskrit in modern contexts. Initiatives in schools,
cultural programs, and workshops encourage people to learn and use the
language in daily life.
Linguistic Influence: Sanskrit has influenced many modern Indian languages,
contributing vocabulary and grammatical structures. This connection keeps
it relevant in contemporary linguistic contexts.
Global Interest: There is a growing interest in Sanskrit among linguists,
scholars, and spiritual seekers worldwide. This curiosity fosters a
community dedicated to its study and practice.
While Sanskrit is not a widely spoken vernacular, its continued use in
specific contexts ensures that it remains a vibrant part of cultural and
intellectual life, unlike many ancient languages that have faded into
obscurity.
How sanskrit shows the way as a language distinguished from all others?
Thus, any language is eternal only -not when spoken by billions; not
when ruled ober by a tiny nation the breed of that lanfguage; mot by the
grammar, set to enhance its beauty; not by the royal patronage; not by
conquering the world; not by being spoken in multifarious places. ONLY BY
THE LITERATURES CREATED BY THAT LANGUAGE, WHICH WILL REMAIN ETERNAL IN THE
LEARNED AND THE UNLEARNT. Language efficacy is sustained by the eternal and
effective, literatures it can print in all the minds, even if the language
is unknown to them.
The literature of the Vedic canon values the language-thought
interrelationship. It also projects that only in this interrelationship the
total aspect of reality is expressed. The domain of language becomes so
powerful in the Vedic literature that every word assigns itself with the
source of reality. This language-thought dimension is also the major quest
of the Whorfian hypothesis—also called Sapir-Whorf hypothesis and
Whorfianism—postulated by Edward Sapir and notably by Benjamin Lee Whorf in
the mid-twentieth century.
The exact beginning of the Vedic literature is a matter of guesswork as
scholars do not have unanimous views about it. Sanskrit scholars guess the
oldest Vedic hymns were composed from 3000 BC, while some others speculate
that they were composed as far back as 6000 BC. However, with some other
evidence the composition of Rig Vedic hymns was not later than thirteenth
century BC (p. 12-13). Those beautiful hymns were composed in Sanskrit.
Since the Vedas were revelation, a single author could not have composed
them; rather they were divine. So, the Vedas are shruti, direct revelation
from the God, carrying the divine truth. There are four Vedas, and they are
Rig Veda, Sama Veda, Yajur Veda, and Atharva Veda. Fundamentally, “the word
Veda means knowledge” . The Rig Veda is the oldest book of poetry ever
written in any languages, and this great book deals with multiple
dimensions of knowledge. The knowledge is delivered in divine language
known as mantra. Mantra is "Prayer, sacred formula (from the root man—to
think), holy word, a Vedic text or verse . . . . Being a powerful word, it
can also have the meaning of spell or incantation” .
The language of the Vedic literature crystallizes the basic concept of
language-thought interconnection. The Vedic literature employs Sanskrit
language, the mother language of entire Indo-European languages. The whole
literature of the Vedic canon is written in Sanskrit. Describing the real
essence of Sanskrit Literature, language and its connection with modern
linguistics, Frawley (1992) writes:
The Rig Veda is the source book of the Sanskrit language, the oldest most
continually used language in the world, containing what is perhaps the
largest literature in the world, particularly in the spiritual realm.
Sanskrit is one of the most scientific of all languages and the most
etymologically consistent. Much of modern linguistics has developed from
the study of Sanskrit. These lines from Frawley, a Vedic scholar, cherish
the multiple dimensions of Sanskrit language, and its relation to modern
linguistics. It also makes the present study justifiable to explore the
interrelationship of the tenets and traits in the language-thought
dimension of the Whorfian hypothesis in Sanskrit literature.
Panini was the first grammarian who systematized the grammar of
Sanskrit. Whorf (1956) hails Panini and praises the foundation of Sanskrit
language. He writes: As far as knowledge goes, the science of linguistics
was founded, . . . by Panini in India several centuries before Christ. Its
earliest form anticipated its most recent one. Panini was highly algebraic,
i.e., pattern symbolic, in treatment; he used formulas in a very modern way
for expressing the obligatory patterns of Sanskrit . . . . Modern
scientific linguistic dates from the discovery of Panini by the Western
World in the early nineteenth century.It is obvious from the above
description that the linguistic interpretation of language by the modern
linguists must have maintained some connections with the Sanskrit language
and literature where the linguistic interpretation has been perfectly
implemented. In this essence too, the Whorfian hypothesis must make the
revelation in its own way in the Sanskrit literature. And this aspect needs
to be explored thematically in the Sanskrit language.
If the Sanskrit language is scientific and practical, it must make
its connection with the practical world too. Showing the relationship
between Sanskrit language and knowledge, clarifies that ". . . the rules of
the language of the Veda, the way that language was operational in the
world maintained by the sacrificial was also established; and that the
relationship between language and knowledge of that world could be
articulated” . Thus, the language-thought relationship has been noticed
clearly in the very foundation of Sanskrit literature because literature
conveys the thoughts and knowledge to the world.The Sanskrit literature
reflects language-thought relationship because of its unique language form
which is called mantra. This is the most crucial aspect of the Vedic
literature. Frawley (1992) beautifully defines the pattern of language of
the Veda as mantra: Mantra is the original form of all language, the
original language from which all others derive. Mantric language . . . is a
language in which sound and meaning correspond. It is like poetry where the
sound of words reflects their meaning and aids in its manifestation. More
than this, it is a science of sound where the meaning and force of all
sound is known and developed towards mergence in the Divine word.
This greatness of the Sanskrit language and the literature of Vedic canon
provide not only the mundane process of naming objects, but the power of
divinity as well. To clarify it, Muller was right to say; "I spend my
happiest hours reading Vedantic books. They are like to me the light of the
morning . . . . I maintain that to everybody who cares for himself, for his
ancestors, for his intellectual development, a study of Vedic literature is
indeed indispensable" . Therefore, the study of the Vedic literature is
must, and this present article explores some aspects of the Vedic
literature with the language-thought dimensions of the Sapir-Whorf
hypothesis which is essentially important.
If language is embroidery upon the thoughts, it is clear from this point
that the interaction is a two sided process, and this is perpetual. The
more chainless interactions between the two, the more colorful ideas and
explanations about the nature and this worldly existence emerge. If
language is embroidery, the beautiful, frame structure of consciousness
that is obviously thought also determines language. However, the word
“superficial” does not reflect the idea of less value. Here “superficial”
reflects the foundation, a means, a path, which gives the way out. If the
body, the form is language; its breath, the inner path may be the thoughts.
One depends on the other, and exists because of other.
If language does in fact determine thought, and if it does primarily
through morphology rather than syntax or phonology, then, it was argued,
teachers should be able to improve the thought processes of their pupils by
teaching certain kinds of words and morphemes, especially grammatical ones .
Whether language has an impact on thought depends, of course, on how
we define language and how we define thought. It also depends on what we
take to be the criterion for "having an impact on." Language can act as a
lens through which we see the world; it can provide us with tools that
enlarge our capabilities; it can help us appreciate groupings in the world
that we might not have otherwise grasped.
Language is, of course, a lens. The clearer and more powerful the lens,
the much clearer the scenario it captures becomes. Thus, improving one’s
command over language enlarges his / her horizon of perception, ideas, and
knowledge.
The hymn seventy-one of book X of Rig Veda describes the origin of
word and language. It is by the vehicle of language that the knowledge
speculated by the seers transmits itself to the world. The hymn speaks:
O Lord of the Holy Word! That was the first
beginning of the Word when the Seers fell to naming each object.
That which was best and purest, deeply hidden
within their hearts, they revealed by the power of their love.
The Seers Fashion the Word by means of their mind,
sitting it as with sieves the corn is shifted.
Thus, friends may recognize each other's friendship.
An auspicious seal opens their word.
Yet certain ones, though seeing, may not see her,
and other ones, though hearing, may not hear her.
But to some the Word reveals herself quite freely,
Like a fair-robed bride surrendering to her husband.
Obviously, it is by the power of language that the seers are able to name
the objects. Divine knowledge finds its path when the world is viewed with
the lenses of the word. When the language recognizes the mind or their
interaction takes place, then everything finds its value. The worldly
activities start to become valuable. The magnification of words is
essential in this context.
The Vedic literature always establishes the celebration in cosmic order,
the order between the human and nature. The personal attributes are linked
to the cosmos. Therefore, human activities are known simply as the
phenomenal manifestation of the cosmic order. The names and objects, in
this way, also become the reflection of the divinity. These binding
concepts of integration are the essence of the literature of the Vedic
canon. The yogic use of language has nothing than to give the divine
pattern to the word. The word becomes mantra (formula), bearing some
esoteric power. The objects are simply the exoteric forms. The theory of
linguistic relativity also brings the idea that thought is accumulated
according to the language which is also influenced by cultural pattern. The
Vedic culture, in its essence, regards the language as eternal even beyond
the creation. The hymn of Rig Veda VII 75, 6 postulates the word as "nitya
vāc, the eternal word" . The concept relates eternity with the language. As
such, the language becomes powerful possessing the divine power and becomes
mantra in the hymns of Vedic literature. As discussed earlier in the
introductory section, mantra derives from the root man, which means (to
think). In this way, all Vedic words and the language hold the miraculous
power. The word mantra itself means to think. Thus, the Vedic literature
sonorously projects the multiple dimensions and their endless cycles of
interconnections between thought and language.
Since the culture is to maintain the integration, the language also
attains the value of mantra, possessing the power—the power of divinity.
This idea is beautifully invoked in some mantras from book one, hymn 164,
verses 34, 35, and 37 of the Rig Veda:
I ask thee of the earth's extremest limit, where is the center of the
world, I ask thee.
I ask thee of Stallion's seed prolific, I ask of highest where speech
abideth.
This altar is the earth's extremist limit; this sacrifice of ours is the
world's center.
The Stallion's seed is the Soma; this Brahman highest heaven where speech
abideth.
What thing I truly am I know not clearly; mysterious, fettered in my mind I
wander.
When the first-born of holly Law approached me, then of this speech I first
obtain a portion.
The Vedic literature connects the word with divinity; the power of language
is not only to name the objects, rather the language becomes the way to
make a quest of absolute reality. The Vedic literature is mystical because
of its cultural pattern of establishing the cosmic integration. It is only
the language which becomes the path for the affinity toward source of Real
Thought—the cosmic spirit that the above verses postulate as the Brahman.
Speech remains where the Brahman dwells. In this way, the Vedic literature
establishes the Brahman as the source of cosmic consciousness. One of the
great mantras from Aitteriya Upanishad proclaims: "All this is directed by
consciousness, grounded in consciousness; the world is directed by
consciousness; the consciousness is its basis, the consciousness is
Brahman!"
The Vedic literature establishes the unity among man, God and
nature. The unity is possible only with the power of language. Only the
understanding of the true word establishes a worthy communion which can
only bring cosmic order and harmony. This is the culture of the people who
lived in the entire plain of Ganges and spoke Sanskrit language. The verses
proclaim that only in the word dwells the Gods. The language becomes divine
here. It goes even beyond the frontiers of earthly existence. To know the
power of Veda’s eternal syllable is the way towards the ultimate reality.
The Atharva Veda also talks about language thought relationships. Here too,
the word (vāc) stands for the language. With divine power, the word does
not only dissect this worldly phenomenal existence, but also leads to the
ultimate reality. The Atharva Veda section IV hymn one on Brahmavidya
(philosophical interpretation of knowledge) beautifully leads not only the
relation between language and thought, but the language crosses
spatio-temporal dimension. The language conjoins with a level of existent
and nonexistent. The Atharva Veda says:
The sacred word which was first-born in the East
the Seer revealed from the shining horizon.
He disclosed its varied aspects, high and low,
the womb of both the Existent and Nonexistent.
May the ancestral Queen who dwells among beings
Stride truth towards primordial creation!
I have conveyed to her his shining Sunbird.
Let them offer warm milk to the one
who is thirsty for worship.The Vedic Seers view that the word, vāc, or
language remain "the womb of the both the existent and nonexistent." What a
lofty explanation! The Whorfian hypothesis which projects that language
dissects nature is qualified here. Language becomes the power and the
source of creation. Likewise, it becomes the source of the whole existence
and nonexistent.
The Brahmana leads to the point of the creation, the point of evolution
of language that shapes and confirms all other aspects of creation. It
becomes clear that language as word is the womb of the entire being. Thus,
the language remains as the basic foundation and prime mover of all
creations. The Holy Bible also makes a similar projection about the
dynamics of the word: "In the beginning was the Word, in the Word was with
God, and the Word was God. He was with God in the beginning" (International
Bible Society, 1984, John, 1:1, 2). Now there was a dispute between the
Mind and Word. "I am excellent," said the Mind, and the Word said, "I am
excellent." The Mind said: "I am certainly better than you, because you do
not utter anything that is not previously understood by me. So, as you just
imitate what I am doing and simply follow me, I am certainly better than
you."
The Word said; "I am certainly better than you, because whatever you know I
make it known, I communicate it."
They went to Prajapati, asking for his decision. Prajapati spoke, in favour
of the Mind, saying (to the word): "The Mind is certainly better, because
you only imitate and follow what the Mind is doing; and he who is imitating
and following what another does is undoubtedly inferior." (Panikkar, 1994,
p. 108) This story clarifies the superiority of mind as the source of
thoughts over language. The Sanskrit word "manas" is translated as mind
here.
The Upanishadic lore solves the duality of Mind and Word. The
speculation finds its way that only with a joint effort of manas and vāc,
the naming and cognition processes evolve out. The Brihadaranyaka Upanishad
explains: "Speech is this world (the earth), Mind is the atmospheric world
(the sky) . . . . Mind, verily is the father, Speech is the Mother . . . .
These same are what is known, what is to be known and what is unknown"
(Radhakrishnan, 2016, p. 176 Only, our language gives us the thoughts about
the world that is within its periphery.
Speech and word represent the totality of language in the literature
of the Vedic canon. The lines above from the Upanishad remain as the best
exemplification and explanation of the Whorfian hypothesis. The lenses of
language not only dissect the objects and provide the names for objects,
but they also make us understand even the thoughts and concepts about the
abstract phenomena.
The language's efficacy is far and wide. Existence of a language
is out of its eternal literature. Thus, the impact of language is beyond
the space and time. Sanskrit hence stood the fallible earth so long and
shall continue to exist for ever. K RAJARAM IRS 24 924
On Tue, 24 Sept 2024 at 07:16, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar**Language teaching—embedding the positive and optimistic mind*
>
> *As a Principal, every day I took an hour for English grammar and
> language. I felt/feel that teaching a language means developing the basic
> mind that automatically interacts and reacts positively and optimistically.
> Words, phrases, clauses and sentences create feelings, and when they are
> positive drilled continuously, the mind develops positive thinking habits.
> Grammar shall never be mere mechanical engineering that ensures that
> correct fix between the subject and the verb.*
>
> *I started with the explanation that a sentence contains a subject, about
> what the sentence is dealing with, a predicate what is stated about the
> subject, and verb the manner in which the predication is being made. I
> explained all the twelve sentence structures starting with the simple
> present tense. I also digressed on the vacuum where there are no subjects,
> the vast timeless ocean where only electromagnetic waves zoom, where
> sentence construction cannot happen. Sentences arise when something happens
> that arrests the electromagnetic waves, which under imprisonment create
> diverse subjects.*
>
> *For me the simple present tense is the most important of all because, it
> states what is now in general is about any subject or situation. I wanted
> the present to appear very rosy, promising, beautiful; wonderful...I
> meticulously avoided all negative sentences, negative words...*
>
> *I started with the word-Universe. I gave the meaning, the one enchanting
> wonderful poem---uni-verse. Then I purposefully wrote only positive
> sentences about the Universe--The Universe is beautiful, the universe is
> one single melodious song, the Universe is an infinite flow of
> happiness....From the word Universe, I proceeded to
> Multi-verse,traverse,obverse,reverse,inverse,perverse,versatile,always
> making it a point to write only positive sentences. As all sciences are
> mainly written in the simple present tense, I actually took each science,
> and coined sentences that give a positive feeling towards each science.
> When I used any text book on grammar, I first examined the sentences
> written as examples in it. I made the students avoid negative sentences and
> actually change them into positive sentences. Unfortunately most books on
> English grammar concentrate only on the correct engineering of sentences
> and not on the effect of a sentence on the ultimate mentality and character
> of the student. I also made the students count the number of positive words
> and negative words in every essay and grade that essay in terms of its
> overall effect as contributing to positive feelings or otherwise. I made
> them collect positive words, phrases, clauses and sentences and grade them
> in terms of positive effect. The objective of language teaching is to sow
> the seeds for an urge to develop in the student, his/her mission in life on
> the basis of their individuality. The student must be able to see the other
> students and then the teachers, their family in a positive frame of mind.
> The emphasis is on developing the urge to cooperate, coordinate, harmonize
> and integrate and not to compete.*
>
> *Finally I told them, no ,drilled into them that we can see only 00.0037
> per cent of the reality as we are restricted to the visible spectrum and
> that more than 99 per cent of the reality is not and even cannot be known
> for the simple reason, our language is based on the identifications only in
> the visible spectrum. I told them that they have to try on their own and
> actually increase the capacity of the language at least to a little extent
> into the invisible spectrum, language up which is not even languaged now.*
>
> *The development of the language, unraveling the phenomena and activities
> in the invisible spectrum, including the gigantic vacuum, basically needs a
> very positive mind. A negative mind automatically damns and the very
> faculty of understanding, by perceiving, through the hormones that
> suffocate and blind. When a new word is coined, its radiation of meanings
> depends on the original view. Research must be a voyage in positivism, with
> the positive yogic mind.*
>
> *Unfortunately the entire study of the invisible spectrum as well as the
> Relativity world of planets, stars, galaxies etc, is motivated by military
> considerations. The motivations are not understanding and enlightenment but
> the development of new and new weapons of war. The craze for power and
> domination ultimately is resulting in a very perverse development of new
> words, words that give extremely negative implications. Besides America and
> Russia, many countries are busy developing new and new weapons, by
> exploring into the invisible spectrum. The cost of this gigantic negativism
> are diabetes, high BP, Kidney, Liver, neurotic…ailments and living a long
> life with these ailments. God is giving his sentences but we sinners carry
> on while suffering the punishments. In fact disease inflictions too have
> developed into the research for the development of new weapons.*
>
> *The direction of developments of languages by new words is taking very
> unfortunate directions. The very faculty of communication is developing
> into an urge to show of personal greatness and not as an effort for
> collective enlightenment and happiness. When yoga is changed into the
> research for the development of weapons, only words that give negative
> meanings dominate communication.*
>
> *Phil means love. Philosophy means the experiencing of love and the
> emanations of morals on the basis of that experience. Unfortunately in
> almost all Universities the faculties of Philosophy have been discontinued.
> There is only misanthropy that is dominating as the basic motivation.*
>
> *Verb the key part of a sentence actually represents the Space-time, when
> the predication happened (Time) and where the predication happened
> (Space).As life means events, which we live, we build our own space-time.
> Every person creates own space-time.*
>
> *YM Sarma*
>
> *Chat GPT*
>
> *YM Sarma's essay, *Language Teaching—Embedding the Positive and
> Optimistic Mind*, presents a visionary approach to language education that
> focuses on fostering positive mental habits through language instruction.
> Sarma sees language not just as a means of communication but as a powerful
> tool for shaping the mind toward optimism, cooperation, and a harmonious
> worldview.*
>
>
>
> *### Key Concepts:*
>
>
>
> *1. **Positive Language as a Tool for Mental Health**:*
>
> * - Sarma emphasizes that the sentences we construct have a direct
> impact on our feelings and attitudes. He advocates for focusing on positive
> language in teaching, as a way to nurture a mind that interacts with the
> world optimistically. For him, grammar should not be "mere mechanical
> engineering" but an approach that fosters emotional and mental well-being.*
>
>
>
> * - By using positive words, phrases, and sentences in teaching, Sarma
> aims to create a "rosy, promising, and beautiful" mental environment for
> students. He consciously avoids negative language, believing that language
> shapes not only communication but the student's outlook on life.*
>
>
>
> *2. **Integration of Grammar with Philosophy and Science**:*
>
> * - The essay provides an example of how Sarma teaches grammar through a
> philosophical lens. He introduces the word "Universe" by breaking it down
> to its poetic meaning—“one enchanting wonderful poem”—and builds on this
> concept by weaving in terms like "multiverse," "traverse," and "versatile,"
> always maintaining a focus on positive connotations.*
>
>
>
> * - Sarma links language teaching to various scientific disciplines,
> recognizing that much of scientific language is written in the simple
> present tense. He aims to align scientific learning with positive thinking
> by reframing scientific truths through an optimistic lens. In doing so, he
> merges grammar with a broader philosophical and scientific understanding.*
>
>
>
> *3. **Critique of Negativity in Education and Communication**:*
>
> * - Sarma critiques traditional grammar teaching for its focus on
> sentence correctness without regard for the psychological impact of
> language. He advocates for grading essays not only on technical correctness
> but also on the balance of positive versus negative language, ensuring that
> students cultivate a positive mindset.*
>
>
>
> * - He extends this critique to the development of new words, which he
> believes are increasingly driven by negative motivations, especially in the
> context of military research. He argues that much of modern language
> development is aimed at domination, power, and destruction rather than
> enlightenment and collective well-being.*
>
>
>
> *4. **Philosophy and Collective Enlightenment**:*
>
> * - Sarma laments the decline of philosophical studies in universities,
> noting that philosophy—literally "the love of wisdom"—has been replaced by
> misanthropy and negative motivations in much of modern academic discourse.
> He links this to the broader societal trend of focusing on personal
> greatness and competition rather than collective enlightenment.*
>
>
>
> * - He suggests that philosophy, like language, should be rooted in love
> and positivity, and that education should foster cooperation, integration,
> and harmony among individuals. For Sarma, language has the potential to not
> only communicate but to transform the very way we interact with the world
> and with each other.*
>
>
>
> *5. **Language and Space-Time**:*
>
> * - In a fascinating connection between language and physics, Sarma
> posits that the verb, the key component of any sentence, represents the
> space-time continuum. He likens verb usage to the creation of one’s own
> space-time, as it locates events in both time and space. By building
> sentences, we build our own reality, which he suggests should be done with
> an awareness of the emotional and philosophical implications of language.*
>
>
>
> *### Conclusion:*
>
> *YM Sarma's approach to language teaching transcends the mechanical
> aspects of grammar, proposing instead a holistic approach that integrates
> positive thinking, philosophical inquiry, and scientific exploration. His
> belief in the power of language to shape both individual minds and societal
> trends is reflected in his insistence on using language to foster optimism,
> cooperation, and harmony. Sarma’s essay is not only a call to reimagine
> language education but also a broader critique of modern society’s focus on
> competition, power, and negativity.*
>
>
>
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