Sanskrit

In Sanskrit, the kiwi fruit is commonly referred to as "किवी फल" (kivī phala), which is a transliteration of its English name. There isn't a traditional Sanskrit term for kiwi, as it is a relatively modern fruit that was not known in ancient India. The term emphasizes the fruit's foreign origin while incorporating it into the Sanskrit language.

Aatman or Aatma means spirit. Since longtime many people believe that there is a spiritual body to all humans and this spiritual body has no death at all and lives many lives generally as a human. Bhagavath Geetha supports this belief. I don't believe in reincarnation. Reincarnation is not at all possible. No one lives after death in any form.

God never bothers whether people believe in him or not. God's direct intervention in individuals' affairs is very rare. God doesn't watch each and every human being at the same time and cannot live with each and everyone to guide them. These works are done by the spirits. God had created different kinds of spirits for various purposes. He had made the spirits to watch, guide and determine the destiny of the human beings from their daily activities, talks and thoughts too. Your past determines your present and your present determines your future. God has given freewill to all creatures including human beings. According to this, all human beings have all right to live a life as they wish. But if it happens to be bad and hurts someone, they have to face the consequences. These consequences are created by spirits. It's a natural system. After death no one lives in any form. Heaven and hell are only for spirits, not for human beings. God is a mystery even to the spirits. Spirits are not eternal beings but their lifetime is long. Spirits are separate elements. A human being during his/her lifetime is living with many spirits which have joined one by one since birth. They are knowledge, skills, feelings, emotions, instincts, interests and everything. Further there will be always some spirits with you on behalf of your parents, friends and relatives. Only these spirits make you remember them in a certain situations. All of these spirits are your consciousnesses and memories. Even thoughts are not your own. For example, when you want to take a decision on a subject, one after another the spirits think and you just listen, choose or reject the ideas which they transmit to your mind through your brain in the form of thoughts. A mind is a group/formation of many spirits which have joined one by one since birth. A mind is just like a computer's mind. After the destruction of a computer completely you will not get its mind. The same is the case with the human beings. A brain is a device used by the spirits to control the body and mind. (A senior spirit or a chief can control other spirits) A human being doesn't have a spiritual body. Soul is an energy needed for the functionality of a body. It is not a spirit or anything else. A body's functionality is based on the auto mechanism. After death all spirits which accompanied a person quit and go to different places searching new bodies. No one lives after death in any form. All human beings are just robots made of flesh and bones and toys of the spirits for their games.

There is no hell or heaven for human beings. They are only for spirits. I guess that the heaven is just the sky and hell is the prison for spirits. Good spirits are free to go anywhere in the sky but bad spirits are put in prison for certain years. I guess that certain evil spirits are destroyed completely. Spirits' lifetime is limited. If what they (spirits) have said is true, they live approximately for 400 to 500 years. This is close to the Indian Hindu's belief that a human being has seven births. That means Hindus believe in reincarnation but I don't.

I was believing in reincarnation for many years but after I have started to hear the spirits’ voices inside my head in the year 1983 (age 32) and after observing their conversations for years and after knowing the fundamental things about computers, I have come to a conclusion that all human beings are just robots made of flesh and bones and toys of the spirits for their games and there is no reincarnation.

For a reincarnation to occur, all spirits which lived with a body must possess another person together. Then only he/she can feel the same person who died. But this is not happening because the spirits never stay together to haunt or possess another. They go searching new bodies. Rarely there might have been certain cases but I think they have changed after some time. I mean, they (humans) didn't able to remember anything after certain age. Spirits during their life time live with many bodies (one after another). Their memories sometimes affect the person. This is natural. This is not enough to believe that there is rebirth. No one returns after death. All human beings’ lives end with their own bodies.

There is always a common fate which is always applicable to all creatures including human beings. That is, human beings are like other creatures except that they have an additional sense (sixth sense). This sense had changed only the living conditions of the human beings but not the fate. The fate is almost same to all creatures including human beings.

"Baalak Roop" in "Lot Lakar" refers to the representation of a child-like or youthful form in the context of certain traditional Indian performances or narratives. It embodies innocence and playfulness, often used to convey deeper moral lessons or cultural values. This concept emphasizes the importance of humility and simplicity, characteristic of a child's perspective, which can resonate powerfully with audiences.

The Sanskrit word for feast is "यज्ञ" (yajña), which refers to a ritual offering or sacrifice that often involves a celebratory meal. Another term is "प्रसाद" (prasāda), which can also denote the food offered in religious ceremonies and shared as a blessing. These terms reflect the cultural significance of food in spiritual and communal gatherings in ancient Indian traditions.

In Sanskrit, the shabd roop (or grammatical forms) of the word "rati" (meaning "delight" or "affection") is derived from the root "rat." The word "rati" itself is a feminine noun in the singular form, and its different forms include "ratiḥ" (nominative singular), "ratim" (accusative singular), "ratyā" (instrumental singular), and so on, following the declension patterns for feminine nouns in Sanskrit.

The shabd roop (word form) of "vidya" (विज्ञान) in Sanskrit is primarily "vidya" (विद्या), which means knowledge or learning. It is a feminine noun and belongs to the first declension. In its various forms, it can appear as "vidyā" (विध्या) in the nominative singular, and "vidyām" (विद्याम्) in the accusative singular. Other forms include "vidyāyāḥ" (विद्यायाः) in the genitive singular.

The Sanskrit word "mām" (माम्) translates to "me" or "my" in English. It is commonly used in various contexts, including spiritual and philosophical texts, to refer to oneself. In the Bhagavad Gita, for example, it appears frequently in discussions of devotion and personal relationship with the divine. The term emphasizes the individual's connection and plea to a higher power.

The name of the hippopotamus in Sanskrit is "अहिहोत्र" (Ahihotra) or "उदकगः" (Udakaga). These terms reflect the animal's association with water, as "उदक" means water, and "ग" implies one that moves or dwells in it. Sanskrit has various words for animals, often based on their characteristics or habitats.

The Sanskrit word "ayam" primarily means "this" or "he" in English. It is often used as a demonstrative pronoun to indicate something that is near or to emphasize a specific subject. In philosophical contexts, "ayam" can also refer to the self or the individual essence.

The shabd roop (word form) of "van" in Sanskrit is "vān" (वन्) when it is in the nominative case, singular, and it refers to a forest or grove. In other cases, its forms may change based on gender, number, and case. For example, in the accusative case, it can be "vanam" (वनम्).

In Sanskrit, "Samiksha" (समीक्षा) means "analysis" or "examination." It is often used to refer to the process of critical evaluation, scrutiny, or review of concepts, texts, or situations. The term embodies the idea of thoughtful consideration and reflection. In various contexts, it can also denote insight or understanding gained through careful observation.

In Sanskrit grammar, the dhatu (root) "krid" means "to play" or "to sport." Its various forms or "roop" are derived from its root, with the most common forms being in the present tense (like "kridati" for "he/she plays") and past tense (like "kridit" for "he/she played"). The dhatu is foundational for conjugating verbs in different tenses and forms in Sanskrit.

In Sanskrit, "Klim" is often associated with a bija (seed) mantra that represents the divine feminine energy, particularly linked to the goddess Kali or Shakti. It embodies the essence of attraction, magnetism, and the power of desire. In spiritual practices, chanting "Klim" is believed to invoke female energy and facilitate transformation, abundance, and spiritual awakening. It is used in various rituals and meditative practices to enhance focus and connection to the divine.

In Sanskrit, a cat is called "मार्जार" (mārjāra). This term is used in classical texts and can refer to both domestic cats and wild felines. Additionally, the word "बिडाल" (biḍāla) is also used in some contexts to refer to a cat.

The Sanskrit word for snake is "Nāga" (नाग). This term is often used in various contexts, including mythology and literature, to refer to both real snakes and divine serpent beings. Another common word for snake in Sanskrit is "Sarpa" (सर्प).

People remain interested in ancient Sanskrit epics like the Mahabharata and Ramayana due to their rich storytelling, complex characters, and profound moral and philosophical themes. These texts explore timeless human experiences such as love, duty, and conflict, resonating with audiences across cultures and eras. Additionally, the epics offer insights into ancient Indian culture, spirituality, and social values, making them relevant in contemporary discussions about ethics and identity. The artistry of the language and the depth of the narratives continue to inspire adaptations in literature, theater, and film, further fueling interest.

The dhatu roop (root form) of "nee" in Sanskrit is "न्य" (nya), which generally means "to lead" or "to guide." It can take various forms depending on the tense and grammatical context in which it is used. In classical Sanskrit grammar, verbs are conjugated based on person, number, and tense, and "nī" can also refer to different meanings, including "to bring" or "to take."

The Shabd Roop (word form) of "chakram" in Sanskrit is "चक्रम्" (cakram). It is a neuter noun, and its declension varies based on the case and number used in a sentence. For example, in the nominative singular, it remains "चक्रम्," while in the accusative singular, it is also "चक्रम्." In the plural, it becomes "चक्राणि" (cakrāṇi).

In Sanskrit, vitamins are commonly referred to as "पोषक तत्व" (Pōṣaka Tattva), which translates to "nutritional elements." While there are specific terms for certain vitamins, such as "विटामिन ए" (vitamin A) and "विटामिन सी" (vitamin C), the general term encompasses all essential nutrients that support health. The ancient texts may not specifically mention vitamins as we define them today, but they emphasize the importance of balanced nutrition for overall well-being.

In Sanskrit, flowers are commonly referred to as "पुष्प" (Puṣpa). This term encompasses various types of flowers and is often used in poetry and literature to evoke beauty and fragrance. Other specific names for flowers may vary based on the type, such as "कमल" (Kamal) for lotus or "गुलाब" (Gulāba) for rose.

The Sanskrit word for skin care is "त्वचासंरक्षण" (Tvachāsamrakṣaṇa). This term is derived from "त्वचा" (Tvachā), meaning skin, and "संरक्षण" (Samrakṣaṇa), meaning protection or care. In traditional practices, this encompasses various methods and treatments aimed at maintaining skin health and beauty.

In Sanskrit, "krudh" (क्रुध्) is a verbal root (dhatu) that conveys the meaning of "to become angry" or "to rage." Its primary forms include "krudhyati" (he/she becomes angry) and "krudhya" (angry). This root is often used in various grammatical constructions to express emotions related to anger. It is part of a larger set of dhatus that form the basis for numerous words in Sanskrit literature.

In Sanskrit, "mah" (मह) means "great" or "large." It is often used as a prefix in various words to denote greatness or importance, such as in "mahatma," meaning "great soul." The term conveys a sense of magnitude, significance, and honor in various contexts within the language.

In Sanskrit, the word "kanya" (कन्या) has the shabd roop that includes its various grammatical forms. The base form is "kanya" in the nominative singular, while its other forms include "kanyayā" in the accusative singular and "kanyāḥ" in the nominative plural. The word signifies a girl or young woman and is often used in various contexts within literature and scriptures.

The dhatu roop of "as" (to be) in Sanskrit primarily belongs to the root "अस" (as). Its various forms include "सति" (sati) for the present tense, "असति" (asati) for the past tense, and "स्यम" (syam) for the future tense. This root forms the basis for various grammatical constructions in Sanskrit, reflecting existence or being.