DOCSLIB.ORG

Essence of Yagnyavalkya Smriti

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

ESSENCE OF YAGJNYAVALKYA SMRITI Translated and interpreted byV.D.N.Rao, former General Manager, India Trade Promotion Organiza tion, Ministry of Commerce, Govt. of India, Pragati Maidan, New Delhi, now 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 - 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’ -Essence of Maha Narayanopanishad; Essence of Maitri Upanishad Essence of Virat Parva of Maha Bharata- Essence of Bharat Yatra Smriti Essence of Brahma Sutras- Essence of Sankhya Parijnaana- Essence of Knowledge of Numbers for students-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 Pratyaksha Chandra 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 Taittireeya Aranyaka- Quintessence of Soundarya Lahari- Essence of Gayatri Essence of Ganesha Mahima - Essence of Shiva Raatri Mahima- Essence of Chaturupanishads- Essence of Ashtaadasha Upanishads - Essence of Bhagavad Gita Essence of Valmiki Baala Ramayana- Essence of Valmiki Ayodhya Ramayana- Essence of Aranya Ramayana-Essence of Valmiki Kishkindha Ramayana- Essence of Valmiki Sundara Ramayana- Essence of Valmiki Yuddha Ramayana- Essence of Valmiki Uttara Ramayana- *Quitessecence of Valmiki Ramayana; * Essence of Veda Vyasa Smriti- *Essence of Yagjnyavalkya Smriti Note: All the above Scriptures already released on www. Kamakoti. Org/news as also on Google by the respective references except those marked as of *. 2 Preface Maharshi Yagnyavalkya the glorious and immortal ‘Brahma Vaadi’ has a distinguished place in the Vedic Culture as the symbolic promoter of Vaajasaneeya Shukla Yajur Veda having learnt originally from Guru Vaishampaayana but since the latter forced to vomit out what all he learnt, had relearnt from Surya Deva himself with Devi Sarasvati ‘Kataaksha’ . His wives Katyayani and Gargeyi were too very illustrative for ‘Paraa’ and ‘Apara Jnana’ or of ‘Tatva and ‘Atma Jnaana’ respectively on the highways for Self Realisation. The Introduction pages of this Script are no boubt rather lengthy as these seek to attempt quite a few of features of this spectacular celebrity ,before the text of the Essence of Yagjnyavalkya is attempted. Personalities of everlasting fame like Maharshi Vaishampaayana, King Janaka, Maharshis like Ashvala, Kalola and Uddalaka were referred to herein. Appropriate referencing has been attempted mainly from Brihadaaranyaka, Katha, Maitreyi Upanishads and relevant Puranas.. This Smriti comprises of 1) Upodghaata- Prakaranas on Brahmachaari-Vivaha-Varnajaati viveka- Snaataka dharma-Bhakshyaabhaksha-Dravya Shuddhi-Daana-Shraaddha-Ganapati Kalpaka-Graha Shaanti-Rajadharma 2)Vyavahaadhyaaha prakaranas comprising Saadhaarana vyavahaara bhatruka- Asaadhaarana Vyavahaara maatruka- Runaa daana - Upanidhi-Saakshi - Lekhya - Divya- Daaya Vibhaaga - Seemaa Vivada - Swaami paalaka vivaada- Dutaa pradaaneeka - Kreetaanushya- Abhyupetyaashushrushaa- Samvidhyatikrama- Vetanaadana-Dyutasamhvaya- Vaakya parusha- Dandapaarudhya- Saahasa- Vikreeya saampradaana- Sambhuyasamuthvaana-steya-Stree sangraha- Prakeerna. 3)Prayaschittadhyaaya : prakaranas comprising Ashoucha-Aapadhharma-Vaanaprasta dharma- Yati dharma-prayaschitta- and prakeernaka praayaschittha. The present Script seeks to cover the Aachaara Vyavahaara Khandas yet exclusive of the Prayaschttaadhyaya. This Smriti seeks to cover Brahmachari Kartavyas of dwijas including upanayana, Gayatri Upasana and Agni Karyas, Vivaha Dharmas, Stree Vidhis, Shraadha Dharmas, Graha Shantis, and a detailed coverage of Kingship duties in reference to prajaaparipaalana especially Law and Order, Litigations, Sakshyaas, Dandana Reeti, Videsha Neeti, krayas vikrayas, steya, and so on.Ganesha Mahima and Puja are of special mention. My erstwhile scripts especially Manu Smriti, Paraashara Smriti, Veda Vyasa Smriti, Dharma Sindhu, Essence of Gayatri, Ganesha Mahima, Bhagavad Gita had also been quoted besides Ashtaadasha Puranas and Ashtaadasha Upanishad Series. My earnest and humble pranaams to HH Vijayendra Sarasvati of Kanchi Peetha who has truly inspired me in the cause of Dharma Prachara for a decade and half now. I feel amazed that He has truly enabled me recently script the translation of entire seven Khandas of Valmiki Ramayana of Baala-Ayodhya- Aranya-Kishindha- Sundara-Yuddha and Uttara Khandas with possible vishleshanas as per the situations- characters-and relevant happenings of this Ourstanding Epic. We in the family are earnestly anchored to the Kanchi Acharya Parampara for our lifetimes. VDN Rao and family 3 Contents Page Introduction 5 Upodghaata 16 Prakaranas on Brahmachaari 23 Vivaha 38 Varnajaati viveka 42 Snaataka dharma 47 Bhakshyaabhaksha , Dravya Shuddhi and Daanaas 51 Shraaddhas 54 Ganapati Kalpaka 60 Graha Shaanti 69 Rajadharmas 72 Vyavahaadhyaaha prakaranas comprising Saadhaarana vyavahaara bhatruka- 82 Asaadhaarana Vyavahaara maatruka Runaa daana - Upanidhi 86 Saakshi - Lekhya - Divya- 88 Daaya Vibhaaga 93 Seemaa Vivada 98 Swaami paalaka vivaada- Dutaa pradaaneeka - 99 Kreetaanushya-Abhyupetyaashushrushaa- Samvidhyaatikrama 100 Vetanaadana-Dyutasamhvaya 103 Vaakya parusha-Dandapaarudhya- Saahasa 104 Vikreeya saampradaana- Sambhuyasamuthvaan- 107 Steya prakarana 108 Stree sangrahana prakarana and prakeerna prakarana 109 Annexure: An Ideal Woman [ Ref Pre Page 41] 112 4 ESSENCE OF YAGJNAVALKYA SMTRTI Introduction Stated as the incarnation of Brahma , Yagjnyavalkya the illustrious son of Devarata is famed for Taittiriiya Shukla Yajurveda, and for Brihadaranyaka Upanishad, Shatapata Brahmana, Yagjnyavalkya Smriti and so on. His Guru was Vaishampaayana. Once, several Maharshis decided to form an association near the Meru mountain and made a rule that any of them who absented himself at the appointed hour should incur the sin of Brahmahatya for seven days. On that appointed day fell the Shraaddha Karya of Vaishampayana's father. Vaishampayana wondered that somehow he would have to perform my father's ceremony, but reconciled that if the sin of Brahmahatya were to occur to him one his shishyas might observe the needed penance in the place of the Brahma hatya paataka. As such, Vaishampayāna did not attend the meeting of the Ṛishis, and accordingly he incurred the sin of Brahmahatya. Then Vaishampayana on return addresed his disciples, that he incurred the great sin of Brahmahatya which be expiated for his sake from the group of disciples. At once Yajnavalkya stood up and said thart he alone would observe it in extreme peance.Vaishampayana told Yagjnavalkya not to undertake it alone. But Yagjnavalkya persisted. The Guru was offended at this audacious attitude of the disciple and reprimanded him as being proud and arrogant; he shouted on Yagjnyavalkya to give back to him at once to vomit whatever he had learnt from the guru. Upon the order of the Guru, Yagnyavalkya, had to vomit out the collection of the Yajus in the form of food pulled out from his throat . The other disciples ate that food taking the form of the Tittiri birds or patridges as the co shishyas they were very eager to receive the Veda Stanzas and devoured thus henceforth having been called the Taittiriya Yajur Veda being the vomited substance.The disillusioned pupil Yagnavalkya decided not to take up a human Guru and prayed to Surya Deva to accept him as his Guru. Pleased by Yagnavalkya’s penance, Surya descended in the form of a horse and disclosed a new form of Veda immortalised as Shukla Yajurveda Vayajasaneya (‘Vaji’ being a horse) from his manes, as distinguished since portions were not known to Vaishampayana too; this part of Shukla Yajur has the rhythm of a horse gallop! Surya directed Yagnavalkya to worship Saraswati to improve memory and the ‘Stuti’was as follows: ‘Jaganmaata! May you show me mercy as my glow was lost due to my Guru’s curse and eventually my memory power was lost too! I am extremely disheartened as I was misled in my ‘Vidya’. I beseech you Devi to grant me Jnaana, smriti (memory), Vidya (knowledge), Pratishtha (Distinction), Kavitwa Shakti (Power of Poetry), capacity to convince pupils and capability to produce excellent writings of Grandhas. Side by side, provide me competent ‘sishyas’. Mother! Kindly bestow on me the ability to shine in the congregations of learned personalities with my thoughts and expression. Unfortunately, the fund of my knowledge
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.
  • L,L Ll an EARLY UPANISADIC RE,ADER

    L,L Ll an EARLY UPANISADIC RE,ADER

    AN EARLY UPANISADIC RE,ADER With notes, glossary, and an appendix of related Vedic texts Editedfor the useof Sanskritstudents asa supplementto Lanman'sSariskr it Reader HaNs Flrrunrcn Hocr l l, l i ll MOTILAL BANARSIDASSPUBLISHERS PRIVATE LIMITED . DELHI First Edition : DeLhi 2007 Contents Preface lx Introduction 1 O by Hansllenrich I tock The Texts 25 I: The mystical significanceof the sacrificialhorse (BAU (M) 1:1) 27 ISBN:8l-208 3213,2 (llB) II: A creationmyth associatedwith the agnicayanaand a6vamedha ISBN:81-208321+0 (PB) (from BAU (M) 1:2) 28 III: 'Lead me from untruth(or non-being)to truth(or being) ...' (fromBAU (M) 1:3) 29 MOTILAI, BANARSIDASS IV: Anothercreation myth: The underlying oneness (BAU (M) 1:4) 29 4l U.A. Btrngalow Road, Jawahar Nagar, Dclhi t i0 007 V: A brahminturns to a ksatriyaas teacher, and the parable of Mahalami 8 Chmber, 22 Bhulabhai Desi Road, lvlumbai 400 02ii the sleepingman (from BAU (M) 2:l) 203 Royapetrah High Road, N{ylapore, Chennai 600 004 33 236, 9th N{ain III Block,Jayanagar, Bangalore 560 0l I VI: Yajnavalkyaand Maitreyi (BAU (M) 2:a) J+ Sanas Plaza, 1302 Baji Rao Road, pune 4l I 002 8 Camac Street, Kolkara 700 0 I 7 VII: Ydjffavalkya'sdisputations at the assemblyof King Janaka,1: Ashok Rajparh, Patna 800 004 The cows andthe hotr A6vala(BAU (M) 3:l) 36 Chowk, Varanasi 221 001 VIII: Yajfravalkya'sdisputations at the assemblyof King Janaka,2: Releasefrom "re-death"(BAU (M) 3:3) 38 IX Ydjfravalkya'sdisputations at the assemblyof King Janaka,3: VacaknaviGargi challengesYajfravalkya (BAU (M) 3:8) 39 X: Yajiiavalkya'sdisputations at the assemblyof King Janaka,4: Afr ifr, and VidagdhaSakalya's head flies apart(from BAU (M) 3:9) 40 XI: The beginningof Svetaketu'sinstruction in the transcendental unity of everything(from ChU 6:1-2) 42 XII: The parablesof the fig treeand of the salt,and ilr"trTR (ChU 6:12and 13) +J XIII: The significanceof 3:r (ChU 1:1 with parallelsfrom the Jaiminiya-, , Jaiminiya-Upanisad-,and Aitareya-Brahmanas,and from the Taittiriya- Aranyaka) 44 l.
  • A Review on - Amlapitta in Kashyapa Samhita

    A Review on - Amlapitta in Kashyapa Samhita

    Original Research Article DOI: 10.18231/2394-2797.2017.0002 A Review on - Amlapitta in Kashyapa Samhita Nilambari L. Darade1, Yawatkar PC2 1PG Student, Dept. of Samhita, 2HOD, Dept. of Samhita & Siddhantha SVNTH’s Ayurved College, Rahuri Factory, Ahmadnagar, Maharashtra *Corresponding Author: Email: [email protected] Abstract Amlapitta is most common disorders in the society nowadays, due to indulgence in incompatible food habits and activities. In Brihatrayees of Ayurveda, scattered references are only available about Amlapitta. Kashyapa Samhita was the first Samhita which gives a detailed explanation of the disease along with its etiology, signs and symptoms with its treatment protocols. A group of drugs and Pathyas in Amlapitta are explained and shifting of the place is also advised when all the other treatment modalities fail to manage the condition. The present review intended to explore the important aspect of Amlapitta and its management as described in Kashyapa Samhita, which can be helpful to understand the etiopathogenesis of disease with more clarity and ultimately in its management, which is still a challenging task for Ayurveda physician. Keywords: Amlapitta, Dosha, Aushadhi, Drava, Kashyapa Samhita, Agni Introduction Acharya Charaka has not mentioned Amlapitta as a Amlapitta is a disease of Annahava Srotas and is separate disease, but he has given many scattered more common in the present scenario of unhealthy diets references regarding Amlapitta, which are as follow. & regimens. The term Amlapitta is a compound one While explaining the indications of Ashtavidha Ksheera comprising of the words Amla and Pitta out of these, & Kamsa Haritaki, Amlapitta has also been listed and the word Amla is indicative of a property which is Kulattha (Dolichos biflorus Linn.) has been considered organoleptic in nature and identified through the tongue as chief etiological factor of Amlapitta in Agrya while the word Pitta is suggestive of one of the Tridosas Prakarana.
  • Study of Caste

    Study of Caste

    H STUDY OF CASTE BY P. LAKSHMI NARASU Author of "The Essence of Buddhism' MADRAS K. V. RAGHAVULU, PUBLISHER, 367, Mint Street. Printed by V. RAMASWAMY SASTRULU & SONS at the " VAVILLA " PRESS, MADRAS—1932. f All Rights Reservtd by th* Author. To SIR PITTI THY AG A ROY A as an expression of friendship and gratitude. FOREWORD. This book is based on arfcioles origiDally contributed to a weekly of Madras devoted to social reform. At the time of their appearance a wish was expressed that they might be given a more permanent form by elaboration into a book. In fulfilment of this wish I have revised those articles and enlarged them with much additional matter. The book makes no pretentions either to erudition or to originality. Though I have not given references, I have laid under contribution much of the literature bearing on the subject of caste. The book is addressed not to savants, but solely to such mea of common sense as have been drawn to consider the ques­ tion of caste. He who fights social intolerance, slavery and injustice need offer neither substitute nor constructive theory. Caste is a crippli^jg disease. The physicians duty is to guard against diseasb or destroy it. Yet no one considers the work of the physician as negative. The attainment of liberty and justice has always been a negative process. With­ out rebelling against social institutions and destroying custom there can never be the tree exercise of liberty and justice. A physician can, however, be of no use where there is no vita­ lity.
  • Immortal Buddhas and Their Indestructible Embodiments – the Advent of the Concept of Vajrakāya

    Immortal Buddhas and Their Indestructible Embodiments – the Advent of the Concept of Vajrakāya

    JIABS Journal of the International Association of Buddhist Studies Volume 34 Number 1–2 2011 (2012) 22011_34_JIABS_GESAMT.indb011_34_JIABS_GESAMT.indb a 111.04.20131.04.2013 009:11:429:11:42 The Journal of the International EDITORIAL BOARD Association of Buddhist Studies (ISSN 0193-600XX) is the organ of the International Association of Buddhist KELLNER Birgit Studies, Inc. As a peer-reviewed journal, KRASSER Helmut it welcomes scholarly contributions Joint Editors pertaining to all facets of Buddhist Studies. JIABS is published twice yearly. BUSWELL Robert The JIABS is now available online in open access at http://archiv.ub.uni-heidelberg.de/ CHEN Jinhua ojs/index.php/jiabs/index. Articles become COLLINS Steven available online for free 60 months after their appearance in print. Current articles COX Collet are not accessible online. Subscribers can GÓMEZ Luis O. choose between receiving new issues in HARRISON Paul print or as PDF. VON HINÜBER Oskar Manuscripts should preferably be sub- JACKSON Roger mitted as e-mail attachments to: [email protected] as one single fi le, JAINI Padmanabh S. complete with footnotes and references, KATSURA Shōry in two diff erent formats: in PDF-format, and in Rich-Text-Format (RTF) or Open- KUO Li-ying Document-Format (created e.g. by Open LOPEZ, Jr. Donald S. O ce). MACDONALD Alexander Address books for review to: SCHERRER-SCHAUB Cristina JIABS Editors, Institut für Kultur- und SEYFORT RUEGG David Geistesgeschichte Asiens, Apostelgasse 23, A-1030 Wien, AUSTRIA SHARF Robert STEINKELLNER Ernst Address subscription
  • An Introduction to Sanskrit Chanda

    An Introduction to Sanskrit Chanda

    [VOLUME 5 I ISSUE 3 I JULY – SEPT 2018] e ISSN 2348 –1269, Print ISSN 2349-5138 http://ijrar.com/ Cosmos Impact Factor 4.236 An Introduction to Sanskrit Chanda MITHUN HOWLADAR Ph. D Scholar, Department of Sanskrit, Sidho-Kanho-Birsha University, Purulia, West Bengal Received: May 22, 2018 Accepted: July 11, 2018 ABSTRACT We can generally say, any composition which has a musical sound, is called chanda. Chanda has been one of the Vedāṅgas since Vedic period. Vedic verses are composed in several chandas. The number of Vedic chandas is 21, out of which 7 are mainly used. Earliest poetic composition in public language (laukika Sanskrit) started from Valmiki, later it became a fashion and then a discipline for composition (kāvya). But here has been a difference in Vedic and laukika chandas. Where Vedic chnadas are identified by the number of syllables (varṇa or akṣara) in a line of verse or whole verse and the number of lines in the verse, laukika chanda is identified by the order of the laghu-guru syllables. The number of the laukika chandas is not yet finally defined but many texts have been composed describing the different number of chandas. Each chanda of laukika Sanskrit (post Vedic Sanskrit) consists of four pādas or caraṇas, that is, the fourth part of the chanda. Keywords: Chanda, Vedāṅgas, Chandaśāstra, pāda, Chandomañjarī. Introduction: Veda, the oldest literature in the world, is also called Chandas because the Vedic mantras (compositions) are all metric compositions (Chandobaddha). All the four Saṁhitās (with some exceptions in Yajurveda and Atharvaveda) are of this nature.
  • Upanishad Vahinis

    Upanishad Vahinis

    Glossary This glossary contains Sanskrit words, people, places, and literature that appear in Upanishad Vahini. Some Sanskrit words have made their way into English and appear in English dictionaries. A few of them are used without definition in the text, but they are defined in this glossary. Among them areAtma , dharma, guru, karma, yogas, and yogi. The text uses standard spellings for Sanskrit, and this glossary provides the same spellings. But some of the Sanskrit compounds have been hyphenated between their constituent words to aid those who want to analyze the meanings of individual words. When compound words are broken, individual words are given. Aagama. That which has come or originated. The primeval source of knowledge. A name for Vedas. aapo-jyoti. Splendour of water. abhasa. Appearance, superimposition of false over real. a-bhaya. Fearlessness. a-chetana. Non-intelligent, unconscious, inert, senseless. a-dharma. Evil, unjustice. adhyasa. Superimposition. adi-atma. Pertaining to the individual soul, spirit, or manifestation of supreme Brahman. adi-atmic. Pertaining to adi-atma. adi-bhauthika. Pertaining to the physical or material world; the fine spiritual aspect of material objects. adi-daivika. Pertaining to divinity or fate, e.g. natural disasters. aditya. Sun. Aditya. Son of Aditi; there were twelve of them, one of them being Surya, the sun, so Surya is sometimes called Aditya. a-dwaitha. Nondualism or monism, the Vedantic doctrine that everything is God. a-dwaithic. Of or pertaining to a-dwaitha. agni. Fire element. Agni. God of fire. Agni-Brahmana. Another word for the Section on horse sacrifice. agnihotra. Ritual of offering oblations in the holy fireplace.
  • 21. Ramanuja Nutrandhadhi

    21. Ramanuja Nutrandhadhi

    AmudhanAr’s IrAmAnusa nUtranthAthi Annotated Commentary in English By: "sampradAya prachAra dhurantharar" SrIrangam SrI V. MAdhavakkaNNan Our Sincere Thanks to the following for their contributions to this ebook: Images contribution: Ramanuja Dasargal at www.pbase.com/svami Neduntheru Sri Mukund Srinivasan eBook assembly: sadagopan.org Smt. Kala Lakshminarayanan CONTENTS TITLE PAGE Introduction 1 Paasuram 1 3 Paasuram 2 7 Paasuram 3 10 Paasuram 4 13 Paasuram 5 15 Paasuram 6 17 Paasuram 7 19 Paasuram 8 25 Paasuram 9 28 sadagopan.org Paasuram 10 30 Paasuram 11 33 Paasuram 12 38 Paasuram 13 42 Paasuram 14 45 Paasuram 15 51 Paasuram 16 52 Paasuram 17 57 Paasuram 18 59 Paasuram 19 62 Paasuram 20 65 Paasuram 21 68 Paasuram 22 71 Paasuram 23 74 Paasuram 24 76 Paasuram 25 78 Paasuram 26 81 Paasuram 27 83 CONTENTS CONT’D. TITLE PAGE Paasuram 28 85 Paasuram 29 88 Paasuram 30 90 Paasuram 31 93 Paasuram 32 95 Paasuram 33 97 Paasuram 34 100 Paasuram 35 102 Paasuram 36 105 Paasuram 37 109 Paasuram 38 112 Paasuram 39 115 Paasuram 40 117 Paasuram 41 122 sadagopan.org Paasuram 42 125 Paasuram 43 128 Paasuram 44 134 Paasuram 45 137 Paasuram 46 139 Paasuram 47 144 Paasuram 48 147 Paasuram 49 150 Paasuram 50 153 Paasuram 51 156 Paasuram 52 160 Paasuram 53 162 Paasuram 54 165 CONTENTS CONT’D. TITLE PAGE Paasuram 55 168 Paasuram 56 171 Paasuram 57 174 Paasuram 58 177 Paasuram 59 181 Paasuram 60 184 Paasuram 61 186 Paasuram 62 189 Paasuram 63 192 sadagopan.org Paasuram 64 194 Paasuram 65 197 Paasuram 66 200 Paasuram 67 203 Paasuram 68 207 Paasuram 69 210 Paasuram
  • Gender Equality and Ancient Indian Culture: a Study

    Gender Equality and Ancient Indian Culture: a Study

    International Journal of Humanities and Social Science Invention (IJHSSI) ISSN (Online): 2319 – 7722, ISSN (Print): 2319 – 7714 www.ijhssi.org ||Volume 7 Issue 08 Ver. III ||August. 2018 || PP 22-26 Gender equality and ancient Indian culture: A study Atasi Mahapatra Assistant Professor, Department of PhilosophySahid Matangini Hazra Govt. College for women W.B, India. ABSTRACT: This paper demonstrate notion of gender equality, and its nature as well as status of women in ancient Indian culture. Gender equality between men and women means that different behaviour; aspirations and needs of women and men are considered, valued and favoured equally. But in ancient India specially, in Indus valley civilization, women had a respectable position in society. In early Vedic period, there was plethora of Goddesses to respect for women. In Vedic society women participated in religious ceremony and tribal assemblies. Widows could remarry and child marriages were unknown in society. But, in the later Vedic period, the position of women gradually deteriorated. The period clearly sees the growing tendency to stratify society along gender lines. Women lost their political rights. Child marriage, the system of Sati emerged in the shape of a formal custom during later Vedic period. But in Buddhist and Jain culture women were accorded respect and their rightful place in society. KEYWORDS: gender equality, Indus valley civilization, plethora of Goddesses, religious ceremony Vedic period. ----------------------------------------------------------------------------------------------------------------------------- ---------- Date of Submission: 25-08-208 Date of acceptance:08-09-2018 ----------------------------------------------------------------------------------------------------------------------------- ---------- I. INTRODUCTION Gender Equality between man and women is the state of equal case of access to resources and opportunities regardless of gender, including economics participation and decision- making.
  • Teachings of Lord Kapila” by His Divine Grace A.C

    Teachings of Lord Kapila” by His Divine Grace A.C

    “Teachings of Lord Kapila” by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. COPYRIGHT NOTICE: This is an evaluation copy of the printed version of this book, and is NOT FOR RESALE. This evaluation copy is intended for personal non-commercial use only, under the “fair use” guidelines established by international copyright laws. You may use this electronic file to evaluate the printed version of this book, for your own private use, or for short excerpts used in academic works, research, student papers, presentations, and the like. You can distribute this evaluation copy to others over the Internet, so long as you keep this copyright information intact. You may not reproduce more than ten percent (10%) of this book in any media without the express written permission from the copyright holders. Reference any excerpts in the following way: “Excerpted from “Teachings of Lord Kapila” by A.C. Bhaktivedanta Swami, courtesy of the Bhaktivedanta Book Trust International, www.Krishna.com .” This book and electronic file is Copyright 1977-2003 Bhaktivedanta Book Trust International, 3764 Watseka Avenue, Los Angeles, CA 90034, USA. All rights reserved. For any questions, comments, correspondence, or to evaluate dozens of other books in this collection, visit the website of the publishers, www.Krishna.com . Foreword Kapila Muni, a renowned sage of antiquity, is the author of the philosophical system known as Sankhya, which forms an important part of lndia's ancient philosophical heritage. Sankhya is both a system of metaphysics, dealing with the elemental principles of the physical universe, and a system of spiritual knowledge, with its own methodology, culminating in full consciousness of the Supreme Absolute.
  • Evolution of Sarasvati in Sanskrit Literature

    Evolution of Sarasvati in Sanskrit Literature

    EVOLUTION OF SARASVATI IN SANSKRIT LITERATURE ABSTRACT SUBMITTED FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN SANSKRIT BY MOHD. iSRAIL KHAN UNDER THE SUPERVISDN OF Dr. R. S. TRIPATHI PROF. & HEAD OF THE DEPARTMENT OF SANSKRIT ALTGARH MUSLIM UNIVERSITY A L I G A R H FACULTY OF ARTS ALIGARH MUSLIM UNIVERSITY ALIGARH 1969 ABSTRACT The Hindu mythology is predominontly polytheistic. Gods are numerous and each god or goddess shows very often mutually irreconcilable traits within him or her. This is equally true of Sarasvati, too. She is one of female deities of the Rgvedic times. She has got many peculiarities of her own resulting in complexity of her various conceptions through the ages. In the Rgvedic pantheon, among female deities, Usas, the daughter of the heaven is (divo duhita)/given an exalted place and has been highly extolled as a symbol of poetic beauty. Sarasvati comes next to her in comparison to other Rgvedic goddesses. But in the later period, Usas has lost her superiority and Sarasvati has excelled her. The superiority of Sarasvati is also obvious from another instance. In the Vedic pantheon, many ideitiet s arose and later on merged into others. If any one of them survived,/was mostly in an sterio- typed form. But with Sarasvati, there has been a gradual process of change and development. In her earliest stage, she was a spacious stream having rythmic flow and congenial waters. It was, therefore, but natural that it arrested the attention of seers dwelling along with its banks. They showed their heart-felt reverence to her.
  • Journal of Indian History and Culture JOURNAL of INDIAN HISTORY and CULTURE

    Journal of Indian History and Culture JOURNAL of INDIAN HISTORY and CULTURE

    Journal of Indian History and Culture JOURNAL OF INDIAN HISTORY AND CULTURE December 2015 Twenty First Issue C.P. RAMASWAMI AIYAR INSTITUTE OF INDOLOGICAL RESEARCH (affiliated to the University of Madras) The C.P. Ramaswami Aiyar Foundation 1 Eldams Road, Chennai 600 018, INDIA December 2015, Twenty First Issue 1 Journal of Indian History and Culture Editor : Dr.G.J. Sudhakar Board of Editors Dr. K.V.Raman Dr. Nanditha Krishna Referees Dr. A. Chandrsekharan Dr. V. Balambal Dr. S. Vasanthi Dr. Chitra Madhavan Dr. G. Chandhrika Published by Dr. Nanditha Krishna C.P.Ramaswami Aiyar Institute of Indological Research The C.P. Ramaswami Aiyar Foundation 1 Eldams Road Chennai 600 018 Tel : 2434 1778 / 2435 9366 Fax : 91-44-24351022 E-Mail: [email protected] / [email protected] Website: www.cprfoundation.org Sub editing by : Mr. Rudra Krishna & Mr. Narayan Onkar Layout Design : Mrs.T. PichuLakshmi Subscription Rs. 150/- (for 1 issue) Rs. 290/- (for 2 issues) 2 December 2015, Twenty First Issue Journal of Indian History and Culture CONTENTS 1 The Conflict Between Vedic Aryans And Iranians 09 by Dr. Koenraad Elst 2 Some Kushana Images of Karttikeya from Mathura 39 by Dr. V. Sandhiyalakshmi 3 Para Vasudeva Narayana 43 by Dr. G. Balaji 4 Pallava-Kadamba Interlude in Kerala: An Epigraphical Study 50 by Dhiraj, M.S. 5 Temple Managerial Groups in Early Keralam 69 by Anna Varghese 6 Irrigation and Water Supply During the Kakatiya Period 86 by Dr. D. Mercy Ratna Rani 7 Traditional Health Care in Ancient India with Reference to Karnataka 101 by Dr.