Essence of Gayatri

Total Page:16

File Type:pdf, Size:1020Kb

Essence of Gayatri ESSENCE OF GAYATRI COMPILED BY V.D.N. RAO Compiled, composed and interpreted by V.D.N.Rao, former General Manager, India Trade Promotion Organisation, Pragati Maidan, New Delhi, Ministry of Commerce, Govt. of India, now at Chennai. Other Scripts by the same Author: Essence of Puranas:-Maha Bhagavata, Vishnu Purana, Matsya Purana, Varaha Purana, Kurma Purana, Vamana Purana, Narada Purana, Padma Purana; Shiva Purana, Linga Purana, Skanda Purana, Markandeya Purana, Devi Bhagavata;Brahma Purana, Brahma Vaivarta Purana, Agni Purana, Bhavishya Purana, Nilamata Purana; Shri Kamakshi Vilasa Dwadasha Divya Sahasranaama: a) Devi Chaturvidha Sahasra naama: Lakshmi, Lalitha, Saraswati, Gayatri; b) Chaturvidha Shiva Sahasra naama-Linga-Shiva-Brahma Puranas and Maha Bhagavata; c) Trividha Vishnu and Yugala Radha-Krishna Sahasra naama-Padma-Skanda-Maha Bharata and Narada Purana. Stotra Kavacha- A Shield of Prayers -Purana Saaraamsha; Select Stories from Puranas Essence of Dharma Sindhu - Dharma Bindu - Shiva Sahasra Lingarchana-Essence of Paraashara Smriti Essence of Pradhana Tirtha Mahima Essence of Upanishads : Brihadaranyaka , Katha, Tittiriya, Isha, Svetashwara of Yajur Veda-Chhandogya and Kena of Saama Veda-Atreya and Kausheetaki of Rig Veda-Mundaka, Mandukya and Prashna of Atharva Veda ; Also ‗Upanishad Saaraamsa‘ (Quintessence of Upanishads) Essence of Virat Parva of Maha Bharata- Essence of Bharat Yatra Smriti Essence of Brahma Sutras Essence of Sankhya Parijnaana- Also Essence of Knowledge of Numbers Essence of Narada Charitra; Essence Neeti Chandrika-Essence of Hindu Festivals and Austerities Essence of Manu Smriti- Quintessence of Manu Smriti- Essence of Paramartha Saara; Essence of Pratyaksha Bhaskra; Essence of Maha Narayanopashid; Essence of Maitri Upanishad Essence of Vidya-Vigjnaana-Vaak Devi; Essence of Bhagya -Bhogya-Yogyata Lakshmi Essence of Soundarya Lahari- Essence of Popular Stotras- Essence of Pancha Maha Bhutas Essence of Pratyaksha Chandra- Essence of Gayatri Note: All the above Scriptures already released on www. Kamakoti. Org/news as also on Google by the respective references.] 2 Preface Praano Brahmeti! Vital Energy is Paramatma and the former is the driving force of one‘s mind which in turn is the charioteer of panchendriyas. This being so, the reverberation of the sound waves by the friction of the ‗Pancha Bhutas‘ or Five Elements named as AUM is the inter-connect between an Individual Self and the Supreme. ‗Pancha Pranas‘ comprise Prana- Apana-Vyana- Udana- Samana. Interestingly enough when food is offered as an oblation to Agni and ‗Svaaha‘ is recited to ‗ Praana‘, then ‗Chakshu‘ or the EYES are satisfied and so do Surya and Heaven in the circular flow, besides the Karta‘s house hold and their Vedic Knowledge. Like wise oblation to ‗Vyana‘ between the Praana and Apaana or the inhaling and exhaling breaths would initiate the beneficent circle to energise the EARS and hearing capacity, and so do Chandra and Dashas or Directions being thus ending the circle with contentment, progeny, animals, edible food, body brightness and Vedic Knowledge.The third offering of food performed with ‗Svaahaa‘to ‗Apana‘ would impact ‗VAAK‘ or the ability of Speech, besides Agni, Bhumi and the Eaters or recipients of the food oblation blessing with similar benefits. With the fourth offering to ‗Samana‘, then ‗MIND‘ is satisfied, as also clouds- lightnings and Varuna the Lord of clouds bestowing with similar blessings to the Karta. The fifth oblation when offered with the mantra Swaaha to ‗Udaana‘ of the Vital Energy , that rises upward in the human body and consequently satisfy ‗TWAK‘ or the Skin besides RASA or Taste, Vayu- Sky blessing the Karta with progeny, animals, physical charm, and the brilliance of Vedic Knowledge! Now, Omityaaksharam Brahma and that is the Embodiment of Gayatri- the representation of ‗Tri Lokas‘ or Earth-Atmosphere- and Beyond; ‗Tri-Kaalaas‘ or the Past-Present-Future; ‗Tri Sandhyas‘ or Ushah kaala -Madhyaahna- Saayam kaala; ‗Tri Gunas‘ or Satva-Rajas-Tamo gunas; ‗Tri-Mano Tatvas‘ or States of Mind viz. Gross-Subtle- Causal or Fundamental; and ‗Tri- Avasthas‘ or States of Conciousness of Jaagrat-Svapna-Sushupti or Awakenness-Dream and Inward Vision.The kinetic energy generated by the ever revolving movement of the Universe comprising Bhur/Earth, Bhuvah / Planets and Swaha the Galaxy and the remainder is calculated at Mass x Velocity x 2. Thus the symbol of OM occupies a pre eminent status as the unmistakable medium to extol and realise the Supreme, to prefix all holy names, rites, Veda pathana, prayers, worships, Vratas, Sacrifices, and all possible deeds of virtue including ‗daana dharmas‘, ‗Tirtha Yatras‘ and so on. Whosoever is able to control the limbs and senses, stabilise the mind by ‗Yoga dhaarana‘, concentrate one‘s thoughts , aim at Paramatma by reciting AUM and unite praana the life energy into ‗brahma randhra‘ shall indeed accomplish HIM! Thus Omkaara is like an unfathomable ocean into which all kinds of meditations and worships of various forms of Paramatma merge into! Practice of Gayatri worship thus leads to inward happiness, better sensory perception, stress management, emotional balancing, and pointed mental focus. May this Script be dedicated at the lotus feet of Paramacharya of Kanchi, the ‗Walking God‘ who commands awe-respect -gratitude to countless Believers and Followers of Kanchi Mutt, the Icon of ‗Vedika Dharmaacharana‘. VDN Rao, Chennai 3 CONTENTS Introduction- Excellence of Pancha Mukha Gayatri-Scientific Explanation of Gayatri Mantra -P. 6 Anupanayana Dharmas- P.8 Upanayana, the doorway to Gayatri- Definition of Upanayana- Naimittikaanadhyaaya- Shubha Vaara - Shubha Nakshatra Nirnaya- P9 Upanayana Lagna Graha Phalaas- Padaartha Sankalana- Yagnopaveetam and Yagnopaveeta dharanana vidhi- Upaveeta dhaarana- Yagnopaveetaabhava Prayaschitta- Mekhala-Danda-Achamama Vidhi- Bhiksha Vandana- Vinaayaka and Graha Shantis-Brihaspati Shanti- Samskaara lopa Prayaschittas- Upanayana Dina Karyakrama- Upanayanagni Sthirata Nirnaya- Vatu Vratas- Mandapa Devopodvaasana- Punarupnayana. ‗Sandhyopaasana-Procedure, Meaning & Interpretation- Taittiriya Version of Sandhya Vandana-P16 Katyaayana Version of Sandhya Vandana- Sandhya Phala- Brahmachaari Dharmas- P 24 Upakarma. Highlight Mantras of Sandhya Vandana from Narayopanishad -Celestial Images of Gayatri. P 26 Gayatri Punascharana Homa Prakriya- Agni Mukham- P31 Brahmachaari homa vidhana- Grihasti homa vidhaana- Aouposana homa- Pradhaana Homa- Kshamaapana Sankalpa- Final oblations Gayatri Sahasra Naamas P38 Upanishad References: P42 Brihadaranyaka- Human body comprises of mind-speech-praana; Gross body perishes and opens fresh account of Karma phala while Subtle body lasts forever as evidenced by ‗Praana‘ / Vayu the ever present; Vaayu Brahma or Prana demonstrates its prowess by its presence/absence and segregate Truth/ Untruth; Gayatri worship unifies praana with Agni to burn off body pollution and heaps of sins to usher new pastures; Kathopanishad: Self and self consciousness the driving force by Prana; P49 Taittiriopanishad: The purport of the Celestial Symbols of ‗Bhurbhuvatsvah mahah‘; P50 Brahmopaasana the path to Brahman- Meditation to Paramatma and Antaratma as both appear to have a Five fold nature in common; OM is truly symbolic of Paramatma; From Food to Praana to Material Wealth to Knowedge to Mind to Truth to Spiritual Awakening to Bliss! 4 Taittireeya Aranyaka: Gayatri by Vishmamitra and Atri; Prajapati‘s boon to Rakshasas but P52 Indra saved by Gayatri Mantra; Gayatri worship is like Triveda Pathana; Ishopanishad: Truth of Brahman is revealed in the Solar Orbit as Bhur-Bhuvah-Swaha could terminate time cycle of births and deaths. Eternal Truth as disclosed to the Worshippers in the Golden Disc identified as the Omnipresent Vayu deva! Shvetaashvatara Upanishad: Pancha praanas haunted by pancha duhkhas; Yoga Practice- P57 Vision of the Self and the Supreme; Chhandogya Upanishad: Singular Syllable of OM topped with Veda Knowledge and P59 Practice of Virtue is a sure gateway to ‗Devatwa‘- Synthesis of mind, praana and Gayatra Saama leads to longevity and progeny- Pranava and the hidden meaning of Scriptures anaysing Brahman bestows nectar- The multi splendoured eminence of Gayatri is the heart and Soul of Earth vis-a vis the Unknown! - Brahman as Praana,Vyaana, Apaana, Samana and Udaana governed by Surya, Chandra, Agni, Parjanya and Akasha; Paramatma is nowhere else but within One Self! Treasure hunt in the Universe as Dishas provide protection from ‗Bhurbhuvassuvah‘- Supremacy of Praana vis-à-vis organs and senses- Agnihotra Sacrifice by the Self to Pancha Praanas - Kenopanishad: Who indeeed is the Instructor to direct the Individual and his Mind! P66 Aitereya Upanishad: Various Devas entered respective stations like Agni in mouth‘s P67 Speech; Vyayu as nose‘s Praana; Surya in Vision and Eyes; Dishas as ears and hearing; Vanaspati in skins and touch; Chandra in heart; Mrityu in Out Breath and Jala Deva as excretions and progeny!) Finally, it was the Vital Energy that reasponded to the need of food as that was the devourer of food!-- How does Bhagavan then enter the Body of a Being!- Bhagavan then decides to enter as Consciousness through the cleavage entrance of ‗Kapaala‘ or the mid-portion of human head and enjoys three abodes of each Human Being viz. awakenness-dream stage and deep sleep of ‗Sushupti‘!- Bhagavan thus enters the human body as the ‗Antaratma‘or the Individual Soul! -What Brahma is that Praana the Life Energy of
Recommended publications
  • The Mahabharata
    ^«/4 •m ^1 m^m^ The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924071123131 ) THE MAHABHARATA OF KlUSHNA-DWAIPAYANA VTASA TRANSLATED INTO ENGLISH PROSE. Published and distributed, chiefly gratis, BY PROTSP CHANDRA EOY. BHISHMA PARVA. CALCUTTA i BHiRATA PRESS. No, 1, Raja Gooroo Dass' Stbeet, Beadon Square, 1887. ( The righi of trmsMm is resem^. NOTICE. Having completed the Udyoga Parva I enter the Bhishma. The preparations being completed, the battle must begin. But how dan- gerous is the prospect ahead ? How many of those that were counted on the eve of the terrible conflict lived to see the overthrow of the great Knru captain ? To a KsJtatriya warrior, however, the fiercest in- cidents of battle, instead of being appalling, served only as tests of bravery that opened Heaven's gates to him. It was this belief that supported the most insignificant of combatants fighting on foot when they rushed against Bhishma, presenting their breasts to the celestial weapons shot by him, like insects rushing on a blazing fire. I am not a Kshatriya. The prespect of battle, therefore, cannot be unappalling or welcome to me. On the other hand, I frankly own that it is appall- ing. If I receive support, that support may encourage me. I am no Garuda that I would spurn the strength of number* when battling against difficulties. I am no Arjuna conscious of superhuman energy and aided by Kecava himself so that I may eHcounter any odds.
    [Show full text]
  • Dr. Devala Rao Garikapati C.V CURRICULUM-VITAE Dr. Devala
    Dr. Devala Rao Garikapati C.V CURRICULUM-VITAE Dr. Devala Rao Garikapati M.Pharm, Ph.D., F.I.C. FABAP Professor& Principal H.No. 2-99/1, Kottevari St., 3rd Cross, Ramavarappadu – 521 108 Vijayawada Rural,Amaravati Krishna (Dist), Andhra Pradesh, India Professor of Pharmaceutical Analysis Principal K.V.S.R. Siddhartha college of Pharmaceutical Sciences Siddhartha Nagar, Pinnamaneni Polyclinic Road, [email protected] Vijayawada – 520 010 Fourth February 1964 A.P., India Phone (D) : 0866-2479775, 2493347 Mobile : 098488-27872 Education _____________________________________________________________ Degree Institution & University Division Year _____________________________________________________________ Ph.D Gandhigram Rural -- 2003 Institute – DU, Gandhigram, TN. _____________________________________________________________ M.Pharm Department of Pharmaceutical First and 1989 Sciences, Winner of Andhra University Prof. Viswanadham’s Visakhapatnam Gold medal _____________________________________________________________ B.Pharm Department of First and 1987 Pharmaceutical Sciences AU 2nd Visakhapatnam Rank Holder _____________________________________________________________ F.I.C. Institute of Chemists (India), -- 2005 Kolkata _____________________________________________________________ FABAP Association of Biotechnology -- 2007 And Pharmacy, ANU _____________________________________________________________ ____________________________________________________________________ Academic Experience: December 2004 to till date Professor & Principal,
    [Show full text]
  • JUN 0 5 1992 U~T1an"R
    MEANING IN ARCHITECTURE: AN INVESTIGATION OF THE INDIGENOUS ENVIRONMENT IN BANGLADESH SAIF-UL- HAQ Bachelor of Architecture Bangladesh University of Engineering and Technology Dhaka, 1986 Submitted to the Department of Architecture in partial fulfillment of the requirements for the degree Master of Science in Architecture Studies at the Massachusetts Institute of Technology June, 1992 @ Saif-ul- Haq, 1992 The author hereby grants to M.I.T. the permission to reproduce and distribute publicly copies of this thesis document in whole or in part. Sdnature of Author Department of Architecture May 08, 1992 Saif-tIf- Haq Certified by Visiting Professor of Architecture, 'Ihesis Supervisor Ronald Bentley Lewcock Accepted by I Chairman, I Ibebartmental Committee for Graduate Students Julian Beinart Rotch MASSACHUSETS INSTITUTE OF TECHNOLOGY JUN 0 5 1992 U~t1An"r- MEANING IN ARCHITECTURE: AN INVESTIGATION OF THE INDIGENOUS ENVIRONMENT IN BANGLADESH Saif-ul- Haq Submitted to the Department of Architecture in partial fulfillment of the requirements for the degree Master of Science in Architecture Studies at the Massachusetts Institute of Technology. June, 1992. ABSTRACT A meaningful environment forms a necessary and essential part of a meaningful existence. Meaning is an interpretive problem, and meaning in architecture is difficult to grasp. Theoretical insights into meaning have to be based on analysis of existing and historical environments. The history of great architecture is a description of man's search and discovery of meaning under different conditions. This, in turn, may be used to help improve today's understanding of architecture. This study is triggered by a fundamental need to understand the architecture of Bangladesh.
    [Show full text]
  • A Study of the Early Vedic Age in Ancient India
    Journal of Arts and Culture ISSN: 0976-9862 & E-ISSN: 0976-9870, Volume 3, Issue 3, 2012, pp.-129-132. Available online at http://www.bioinfo.in/contents.php?id=53. A STUDY OF THE EARLY VEDIC AGE IN ANCIENT INDIA FASALE M.K.* Department of Histroy, Abasaheb Kakade Arts College, Bodhegaon, Shevgaon- 414 502, MS, India *Corresponding Author: Email- [email protected] Received: December 04, 2012; Accepted: December 20, 2012 Abstract- The Vedic period (or Vedic age) was a period in history during which the Vedas, the oldest scriptures of Hinduism, were composed. The time span of the period is uncertain. Philological and linguistic evidence indicates that the Rigveda, the oldest of the Vedas, was com- posed roughly between 1700 and 1100 BCE, also referred to as the early Vedic period. The end of the period is commonly estimated to have occurred about 500 BCE, and 150 BCE has been suggested as a terminus ante quem for all Vedic Sanskrit literature. Transmission of texts in the Vedic period was by oral tradition alone, and a literary tradition set in only in post-Vedic times. Despite the difficulties in dating the period, the Vedas can safely be assumed to be several thousands of years old. The associated culture, sometimes referred to as Vedic civilization, was probably centred early on in the northern and northwestern parts of the Indian subcontinent, but has now spread and constitutes the basis of contemporary Indian culture. After the end of the Vedic period, the Mahajanapadas period in turn gave way to the Maurya Empire (from ca.
    [Show full text]
  • @Ibet,@Binu^ Un! Lupun
    @be @olbeddeg of jUnlis, @ibet,@binu^ un! luPun by Lawrcnce Durdin-hobertron Cesata Publications, Eire Copyrighted Material. All Rights Reserved. The cover design. by Anna Durdin-Robertson. is a mandala oi a Chinese rlraqon goddess. Lawrence Durdln Rot,erlson. li_6 r2.00 Copyrighted Material. All Rights Reserved. The Goddesses of India, Tibet, China and Japan Copyrighted Material. All Rights Reserved. The Goddesses of India, Tibet, China and Japan by Lawrence Durdin-Robertron, M.A. (Dublin) with illustrations by Arna Durdin-Robertson Cesara Publications Huntington Castle, Clonegal, Enniscorthy. Eire. Printed by The Nationalist, Carlow. Eire. Anno Deae Cesara. Hiberniae Dominae. MMMMCCCXXIV Copyrighted Material. All Rights Reserved. Thir serle. of books is written in bonour of The lrish Great Mother, Cessrs aod The Four Guardian Goddesses of lreland, Dsna, Banba' Fodhla and Eire. It is dedicated to my wife, Pantela. Copyrighted Material. All Rights Reserved. CONTENTS I. The Goddesses of India'...'...'........"..'..........'....'..... I II. The Goddesses of Tlbet ............. ................."..,',,., 222 lll. Thc Goddesses of China ...............'..'..'........'...'..' 270 lV. The Goddesscs of Japan .........'.............'....'....'.. " 36 I List of abbreviations ....'........'...."..'...467 Bibfiogr.phy and Acknowledgments....'........'....'...,,,,.,'.,, 469 Index ................ .,...,.........,........,,. 473 Copyrighted Material. All Rights Reserved. Copyrighted Material. All Rights Reserved. Copyrighted Material. All Rights Reserved. SECTION ONE The Goddesses of India and Tibet NAMES: THE AMMAS, THE MOTHERS. ETYMoLoGY: [The etymology of the Sanskrit names is based mainly on Macdonell's Sanskrit Dictionary. The accents denot- ing the letters a, i and 0 are used in the Egrmology sections; elsewhere they are used only when they are necessary for identification.] Indian, amma, mother: cf. Skr. amba, mother: Phrygian Amma, N.
    [Show full text]
  • Gāyatrī Mantra and Mother of the Vedas
    Dissertation Proposal Gāyatrī Mantra and Mother of the Vedas by Dominik Haas, BA MA University of Vienna June 2019 Supervisor: Mag. Dr. Marion Rastelli DOI 10.25365/phaidra.103 Creative Commons License CC BY-NC-ND 4.0 Contents I Background........................................................................................ 3 Current State of Research ................................................................. 7 II Specific Aims...................................................................................... 12 Sources ............................................................................................ 12 III Research Methods ............................................................................... 17 Hypotheses ...................................................................................... 17 Research Questions........................................................................... 19 IV Work Procedure and Timetable.............................................................. 22 Timetable......................................................................................... 22 V Select Bibliography.............................................................................. 23 Abstract The short mantra popularly called Gāyatrī or Sāvitrī certainly belongs tothemost frequently used and reused texts of mankind. In the course of time it even came to be venerated as a goddess itself. The aim of this study is (1.) to investigate howthe mantra gained prominence as a religious text, (2.) how it was deified
    [Show full text]
  • The Mahabharata of Krishna-Dwaipayana Vyasa SALYA
    The Mahabharata of Krishna-Dwaipayana Vyasa SALYA PARVA translated by Kesari Mohan Ganguli In parentheses Publications Sanskrit Series Cambridge, Ontario 2002 Salya Parva Section I Om! Having bowed down unto Narayana and Nara, the most exalted of male beings, and the goddess Saraswati, must the word Jaya be uttered. Janamejaya said, “After Karna had thus been slain in battle by Savyasachin, what did the small (unslaughtered) remnant of the Kauravas do, O regenerate one? Beholding the army of the Pandavas swelling with might and energy, what behaviour did the Kuru prince Suyodhana adopt towards the Pandavas, thinking it suitable to the hour? I desire to hear all this. Tell me, O foremost of regenerate ones, I am never satiated with listening to the grand feats of my ancestors.” Vaisampayana said, “After the fall of Karna, O king, Dhritarashtra’s son Suyodhana was plunged deep into an ocean of grief and saw despair on every side. Indulging in incessant lamentations, saying, ‘Alas, oh Karna! Alas, oh Karna!’ he proceeded with great difficulty to his camp, accompanied by the unslaughtered remnant of the kings on his side. Thinking of the slaughter of the Suta’s son, he could not obtain peace of mind, though comforted by those kings with excellent reasons inculcated by the scriptures. Regarding destiny and necessity to be all- powerful, the Kuru king firmly resolved on battle. Having duly made Salya the generalissimo of his forces, that bull among kings, O monarch, proceeded for battle, accompanied by that unslaughtered remnant of his forces. Then, O chief of Bharata’s race, a terrible battle took place between the troops of the Kurus and those of the Pandavas, resembling that between the gods and the Asuras.
    [Show full text]
  • Bhoga-Bhaagya-Yogyata Lakshmi
    BHOGA-BHAAGYA-YOGYATA LAKSHMI ( FULFILLMENT AS ONE DESERVES) Edited, compiled, and translated by VDN Rao, Retd. General Manager, India Trade Promotion Organization, Ministry of Commerce, Govt. of India, Pragati Maidan, New Delhi, currently at Chennai 1 Other Scripts by the same Author: Essence of Puranas:-Maha Bhagavata, Vishnu Purana, Matsya Purana, Varaha Purana, Kurma Purana, Vamana Purana, Narada Purana, Padma Purana; Shiva Purana, Linga Purana, Skanda Purana, Markandeya Purana, Devi Bhagavata;Brahma Purana, Brahma Vaivarta Purana, Agni Purana, Bhavishya Purana, Nilamata Purana; Shri Kamakshi Vilasa Dwadasha Divya Sahasranaama: a) Devi Chaturvidha Sahasra naama: Lakshmi, Lalitha, Saraswati, Gayatri; b) Chaturvidha Shiva Sahasra naama-Linga-Shiva-Brahma Puranas and Maha Bhagavata; c) Trividha Vishnu and Yugala Radha-Krishna Sahasra naama-Padma-Skanda-Maha Bharata and Narada Purana. Stotra Kavacha- A Shield of Prayers Purana Saaraamsha; Select Stories from Puranas Essence of Dharma Sindhu Essence of Shiva Sahasra Lingarchana Essence of Paraashara Smtiti Essence of Pradhana Tirtha Mahima Dharma Bindu Essence of Upanishads : Brihadaranyaka , Katha, Tittiriya, Isha, Svetashwara of Yajur Veda- Chhandogya and Kena of Saama Veda-Atreya and Kausheetaki of Rig Veda-Mundaka, Mandukya and Prashna of Atharva Veda ; Also ‘Upanishad Saaraamsa’ (Quintessence of Upanishads) Essence of Virat Parva of Maha Bharata Essence of Bharat Yatra Smriti Essence of Brahma Sutras Essence of Sankhya Parijnaana- Also Essence of Knowledge of Numbers Essence of Narada Charitra; Essence Neeti Chandrika-Essence of Hindu Festivals and Austerities- Essence of Manu Smriti*- Quintessence of Manu Smriti* - *Essence of Pratyaksha Bhaskara- Essence of Maha Narayanopanishad*-Essence of Vidya-Vigjnaana-Vaak Devi* Note: All the above Scriptures already released on www.
    [Show full text]
  • The Atharvaveda and Its Paippalādaśākhā Arlo Griffiths, Annette Schmiedchen
    The Atharvaveda and its Paippalādaśākhā Arlo Griffiths, Annette Schmiedchen To cite this version: Arlo Griffiths, Annette Schmiedchen. The Atharvaveda and its Paippalādaśākhā: Historical and philological papers on a Vedic tradition. Arlo Griffiths; Annette Schmiedchen. 11, Shaker, 2007, Indologica Halensis, 978-3-8322-6255-6. halshs-01929253 HAL Id: halshs-01929253 https://halshs.archives-ouvertes.fr/halshs-01929253 Submitted on 5 Dec 2018 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Griffiths, Arlo, and Annette Schmiedchen, eds. 2007. The Atharvaveda and Its Paippalādaśākhā: Historical and Philological Papers on a Vedic Tradition. Indologica Halensis 11. Aachen: Shaker. Contents Arlo Griffiths Prefatory Remarks . III Philipp Kubisch The Metrical and Prosodical Structures of Books I–VII of the Vulgate Atharvavedasam. hita¯ .....................................................1 Alexander Lubotsky PS 8.15. Offense against a Brahmin . 23 Werner Knobl Zwei Studien zum Wortschatz der Paippalada-Sam¯ . hita¯ ..................35 Yasuhiro Tsuchiyama On the meaning of the word r¯as..tr´a: PS 10.4 . 71 Timothy Lubin The N¯ılarudropanis.ad and the Paippal¯adasam. hit¯a: A Critical Edition with Trans- lation of the Upanis.ad and Nar¯ ayan¯ . a’s D¯ıpik¯a ............................81 Arlo Griffiths The Ancillary Literature of the Paippalada¯ School: A Preliminary Survey with an Edition of the Caran.
    [Show full text]
  • Interpreting Sati: the Omplexc Relationship Between Gender and Power in India Cheyanne Cierpial Denison University
    Denison Journal of Religion Volume 14 Article 2 2015 Interpreting Sati: The omplexC Relationship Between Gender and Power In India Cheyanne Cierpial Denison University Follow this and additional works at: http://digitalcommons.denison.edu/religion Part of the Ethics in Religion Commons, and the Sociology of Religion Commons Recommended Citation Cierpial, Cheyanne (2015) "Interpreting Sati: The ompC lex Relationship Between Gender and Power In India," Denison Journal of Religion: Vol. 14 , Article 2. Available at: http://digitalcommons.denison.edu/religion/vol14/iss1/2 This Article is brought to you for free and open access by Denison Digital Commons. It has been accepted for inclusion in Denison Journal of Religion by an authorized editor of Denison Digital Commons. Cierpial: Interpreting Sati: The Complex Relationship Between Gender and P INTERPRETING SATI: THE COMPLEX RELATIONSHIP BETWEEN GENDER AND POWER IN INDIA Interpreting Sati: The Complex Relationship Between Gender and Power In India Cheyanne Cierpial A recurring theme encountered in Hinduism is the significance of context sensitivity. In order to understand the religion, one must thoroughly examine and interpret the context surrounding a topic in Hinduism.1 Context sensitivity is nec- essary in understanding the role of gender and power in Indian society, as an exploration of patriarchal values, religious freedoms, and the daily ideologies as- sociated with both intertwine to create a complicated and elaborate relationship. The act of sati, or widow burning, is a place of intersection between these values and therefore requires in-depth scholarly consideration to come to a more fully adequate understanding. The controversy surrounding sati among religion schol- ars and feminist theorists reflects the difficulties in understanding the elaborate relationship between power and gender as well as the importance of context sen- sitivity in the study of women and gender in Hinduism.
    [Show full text]
  • Practice of Ayurveda
    PRACTICE OF AYURVEDA SWAMI SIVANANDA Published by THE DIVINE LIFE SOCIETY P.O. SHIVANANDANAGAR— 249 192 Distt. Tehri-Garhwal, Uttaranchal, Himalayas, India 2006 First Edition: 1958 Second Edition: 2001 Third Edition: 2006 [ 2,000 Copies ] ©The Divine Life Trust Society ISBN-81-7052-159-9 ES 304 Published by Swami Vimalananda for The Divine Life Society, Shivanandanagar, and printed by him at the Yoga-Vedanta Forest Academy Press, P.O. Shivanandanagar, Distt. Tehri-Garhwal, Uttaranchal, Himalayas, India PUBLISHERS’ NOTE Sri Swami Sivanandaji. Maharaj was a healer of the body in his Purvashram (before he entered the Holy Order of Sannyasa). He was a born healer, with an extraordinary inborn love to serve humanity; that is why he chose the medical profession as a career. That is why he edited and published a health Journal “Ambrosia”. That is why he went over to Malaya to serve the poor in the plantations there. And, strangely enough, that is why, he renounced the world and embraced the Holy Order of Sannyasa. He was a healer of the body and the soul. This truth is reflected in the Ashram which he has established in Rishikesh. The huge hospital equipped with modern instruments was set up and the entire Ashram where all are welcome to get themselves healed of their heart’s sores and thoroughly refresh themselves in the divine atmosphere of the holy place. Sri Swamiji wanted that all systems of healing should flourish. He had equal love and admiration for all systems of healing. He wanted that the best of all the systems should be brought out and utilised in the service of Man.
    [Show full text]
  • Chandogya Upanishad 1.2.1: Once Upon a Time the Gods and the Demons, Both Descendants of Prajapati, Were Engaged in a Fight
    A Preview “… Dr. Prasad’s collections of the two largest and most difficult to understand Upanishads make an in-road and gives access to the magnificent conclusions left by the ancient sages of India. This book gives us a view of the information which was divulged by those teachers. It is easy to read and understand and will encourage you to delve deeper into the subject matter.” CONTENTS 1. Chāndogya Upanishad……..…….…. 3 1. The big famine…………………………….…..... 6 2. The cart-man…………………………….………13 3 Satyakama Jabala and Sevā………………… 14 4. Fire teaches Upakosala…………….………… 15 Chāndogya 5. Svetaketu: five questions……………………. 18 and 6. Svetaketu: nature of sleep…………………... 22 7. That thou art, O Svetaketu………………….…23 Brihadāranyaka 8. Indra and virochana……………………….….. 29 Commentary…………………………...……..... 31 Upanishads End of Commenrary……………………....….. 55 Two large and difficult Upanishads are presented 2. Brihadāranyaka Upanishad …….…56 (without original Sanskrit verses) in simple modern English for those advanced students who have 9. Dialogue: Ajtsatru-Gargya……………...…. 61 read Bhagavad-Gita and other 9 Principal 10. Yajnavalkya and maitreyi ……………....…..63 Upanishads. Simpler important verses are 11. Meditation taught through horse’s head.. 65 12. Yajnavalkya: The best Vedic Scholar…… 66 printed in underlined-bold; comm- 13. Three ‘Da’ …………………………….…….…78 entaries from translators, references&Glossary. Commentary…………………………….……... 84 14. Each soul is dear to the other………...……90 By 15. The Wisdom of the Wise (Yagnavalkya)… 91 16. Gargi and the Imperishable ……………..…94 Swami Swahananda 17. Janaka and Yajnavalkya 1 ……………..…..95 and 18. Janaka and Yajnavalkya 2 …………..……..97 Swami Madhavananda et al. 19. The Process of Reincarnation…… …..… 100 Editor: Ramananda Prasad End of Commenrary …………….…..……….105 A Brief Sanskrit Glossary On page 844 of 908 of the pdf: www.gita-society.com/108Upanishads.pdf INTERNATIONAL GITA ***** Editor’s note: Most of the materials in this book are SOCIETY taken from the above webpage which does not have a Copyright mark.
    [Show full text]