Perfect and Practice Texts

I have added the Perfect Tenses from Hart’s chapter 29. This leaves one more chapter (The Gerundives) and the appendix (The Aorist and some secondary conjugations). I put the Perfect, of course, under the “Verb” drop down menu. As the menu was getting quite bloated or long, I tried reorganizing it. I created a page for the “Present System,” but it doesn’t contain much, because I don’t fully understand what the systems are. Nor do I understand their history. Are they part and parcel of most or all Indo-European languages? Is it a systematic taken from the classics, like Greek, and overlaid on Sanskrit? How does the imperfect (a past tense) fit into the Present System?! Does the continuative (which seems like a secondary past formation) fall under the Present System or the Perfect System? Many questions are unanswered, and since the menus only do 3 levels: the top links, the first dropdown and a secondary dropdown, there are limitations. Still, overall the reorganization is (I think?) better. In the end, I decided not to use a “Present System” rubric, because the menu only goes 3 tiers and the verb classes category would have to go in the present system, since the class pages show the present tenses. So instead I created a “Secondary Forms” rubric and a “Participles” rubric. Under the first, I put the passive, causative, infinitive, and continuative, while under the second I put the present and past participles. (Another question: are there future participles? Don’t remember reading about those.) This may not be completely accurate but it does organize the pages better. At some point I will research it further and rearrange, if need be, as it becomes clearer to me.

I have been looking into “simple” texts to start translating as practice, or for Sanskrit Readers. Of the latter, I haven’t found much inspiring. There is an old one by Layman (?) or something similar and it is available for free on Google books, but their scanning leaves much to be desired. When the scan is so “coarse” or “rough” that one cannot tell the difference between व and ब, then it renders a Devanāgari text rather useless. But I also have found many digital resources on the Yoga Sūtras, a much more promising pursuit. For one, I have never read it and it interests me greatly being quite relevant to the field I wish to study, while still being classical Sanskrit. Secondly, there are many other translations of it and its commentaries for checking my work and comparing. I was surprised to find how similar to main-stream Buddhist meditational philosophy it was.