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The Significance of Fire Offering in Hindu Society
INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR - 2.735; IC VALUE:5.16 VOLUME 3, ISSUE 7(3), JULY 2014 THE SIGNIFICANCE OF FIRE OFFERING IN HINDU THE SIGNIFICANCESOCIETY OF FIRE OFFERING IN HINDU SOCIETY S. Sushrutha H. R. Nagendra Swami Vivekananda Yoga Swami Vivekananda Yoga University University Bangalore, India Bangalore, India R. G. Bhat Swami Vivekananda Yoga University Bangalore, India Introduction Vedas demonstrate three domains of living for betterment of process and they include karma (action), dhyana (meditation) and jnana (knowledge). As long as individuality continues as human being, actions will follow and it will eventually lead to knowledge. According to the Dhatupatha the word yajna derives from yaj* in Sanskrit language that broadly means, [a] worship of GODs (natural forces), [b] synchronisation between various domains of creation and [c] charity.1 The concept of God differs from religion to religion. The ancient Hindu scriptures conceptualises Natural forces as GOD or Devatas (deva that which enlightens [div = light]). Commonly in all ancient civilizations the worship of Natural forces as GODs was prevalent. Therefore any form of manifested (Sun, fire and so on) and or unmanifested (Prana, Manas and so on) form of energy is considered as GOD even in Hindu tradition. Worship conceives the idea of requite to the sources of energy forms from where the energy is drawn for the use of all 260 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR - 2.735; IC VALUE:5.16 VOLUME 3, ISSUE 7(3), JULY 2014 life forms. Worshiping the Gods (Upasana) can be in the form of worship of manifest forms, prostration, collection of ingredients or devotees for worship, invocation, study and discourse and meditation. -
Athi Rudra Maha Yajna Fosters the Divine Nature in Humans Sri Sathya Sai Baba Athi Rudra Maha Yagna Prasanthi Nilayam 9 August 2
Divine Discourse 9 August 2006 Athi Rudra Maha Yajna fosters the divine nature in humans Sri Sathya Sai Baba Athi Rudra Maha Yagna Prasanthi Nilayam 9 August 2006 The day when people were engulfed in fasci- Is it not true that this great land of Bharat is a nation for English language, world teacher? Knowledge of one's own religion and lan- (Telugu poem) guage declined. Is there another country in the entire world When knowledge of one's own religion and language declined, where a chaste woman could bring her de- The cultural outlook disappeared. ceased husband back to life? This land of When cultural outlook disappeared, Bharat (India) gave birth to many such chaste Righteousness declined on the earth. women. In the Ramayana, the demon King When righteousness declined and disappeared Ravana abducted Sita, the chaste wife of from the earth, Rama, and kept her in confinement under a The exalted position of Bharat was shattered. tree in Ashokavana in Lanka, guarded by the Oh! Bharatiyas! demons. He used to entreat her daily to come Open your eyes and be alert to the situation, at under his fold. But, during the 10 months of least now. her confinement in Lanka, Sita never raised Oh! Men of noble qualities! her head and looked at his face even for a What more can I explain and exhort? (Telugu poem) second. Such was her purity and chastity. The land of Bharat is very sacred. It is the The land of Bharat is like a teacher to all the land of sacrifice. -
DHYANA VAHINI Stream of Meditation
DHYANA VAHINI Stream of Meditation SATHYA SAI BABA Contents Dhyana Vahini 5 Publisher’s Note 6 PREFACE 7 Chapter I. The Power of Meditation 10 Binding actions and liberating actions 10 Taming the mind and the intelligence 11 One-pointedness and concentration 11 The value of chanting the divine name and meditation 12 The method of meditation 12 Chapter II. Chanting God’s Name and Meditation 14 Gauge meditation by its inner impact 14 The three paths of meditation 15 The need for bodily and mental training 15 Everyone has the right to spiritual success 16 Chapter III. The Goal of Meditation 18 Control the temper of the mind 18 Concentration and one-pointedness are the keys 18 Yearn for the right thing! 18 Reaching the goal through meditation 19 Gain inward vision 20 Chapter IV. Promote the Welfare of All Beings 21 Eschew the tenfold “sins” 21 Be unaffected by illusion 21 First, good qualities; later, the absence of qualities 21 The placid, calm, unruffled character wins out 22 Meditation is the basis of spiritual experience 23 Chapter V. Cultivate the Blissful Atmic Experience 24 The primary qualifications 24 Lead a dharmic life 24 The eight gates 25 Wish versus will 25 Take it step by step 25 No past or future 26 Clean and feed the mind 26 Chapter VI. Meditation Reveals the Eternal and the Non-Eternal 27 The Lord’s grace is needed to cross the sea 27 Why worry over short-lived attachments? 27 We are actors in the Lord’s play 29 Chapter VII. -
Temple Prototype
The Axis and the Perimeter of the Temple Subhash Kak Canonical texts describing the plan of the Hindu temple allude to its astronomical basis, and in this Indian sacred geometry is not different in conception from the sacred geometry of other ancient cultures,1 although it has its own unique features. If astronomical alignments characterize ancient temples of megalithic Europe, Egyptians, Maya, Aztecs, and Javanese, they also characterize Indian temples. In some temples, the garbhagÅha (innermost chamber) is illuminated by the setting sun only on a specific day of the year, or the temple may deviate from the canonical east-west axis and be aligned with a nak¬atra (constellation) that has astrological significance for the patron or for the chosen deity of the temple. A part of the astronomical knowledge coded in the temple lay-out and form is canonical or traditional, while the rest may relate to the times when the temple was erected. The astronomy of the temple provides clues relevant not only to the architecture but also the time when it was built. In this article, we consider the broadest design related to the sacred space associated with the Hindu temple. There is continuity in Indian architecture that goes back to the Harappan period of the 3rd millennium B.C.E., as described in Michel Danino’s important work on the plan for the Harappan city of Dholavira.2 For this reason, we devote our attention to the earliest description of the temple in Indian literature, which goes back to the Vedic period. For a background to the earliest Indian art and architecture the reader might refer to an earlier paper by the author.3 Specifically, we look at the astronomical significance of the lengths of the axis and the perimeter. -
Temple Prototype
The Axis and the Perimeter of the Hindu Temple Subhash Kak Louisiana State University, Baton Rouge E-mail: [email protected] Śāstric texts describing the plan of the Hindu temple allude to its astronomical basis, and in this Indian sacred geometry is not different from the sacred geometry of other ancient cultures.1 If astronomical alignments characterize ancient temples of megalithic Europe, Egyptians, Maya, Aztecs, Javanese and Cambodians, they also characterize Indian temples. For example, the garbhagÅha of certain temples is illuminated by the setting sun only on a specific day of the year, or the temple may deviate from the canonical east-west axis and be aligned with a nak¬atra that has astrological significance for the patron or for the chosen deity of the temple. A part of the astronomical knowledge coded in the temple lay-out and form is canonical or traditional, while the rest relates to the times when the temple was erected. The astronomy of the temple provides clues relevant not only to the architecture but also the time when it was built. The Agnicayana altar, the centre of the great ritual of the Vedic times that forms a major portion of the narrative of the Yajurveda, is generally seen as the prototype of the Hindu temple and of Vāstu. The altar is first built of 1,000 bricks in five layers (that symbolically represent the five divisions of the year, the five physical elements, as well as five senses) to specific designs. The Agnicayana ritual is based upon the Vedic division of the universe into three parts, earth, atmosphere, and sky (Figure 1), that are assigned numbers 21, 78, and 261, respectively; these numbers add up to 360, which is symbolic representation of the year. -
A Dictionary of the Vedic Rituals
A DICTIONARY OF THE VEDIC RITUALS BASED ON THE SRAUTA AND GRHYA SUTRAS CHITRABHANU SEN nn CONCEPT PUBLISHING COMPANY UJlS DELHI Reprint 1982, 2001 First edition 1978 © Chitrabhanu Sen 1976 Chitrabhanu Sen ( b. 1927) Published and Printed by Ashok Kumar Mittal Concept Publishing Company A/15-16, Commercial Block, Mohan Garden New Delhi- 11 0059 (India) Phones: 5648039, 5649024 Fax: 091-(ll)-5648053 E-mail: [email protected] W TO THE MEMORY OF MY FATHER ARUN SEN, B.A. (CANTAB), BARRIS TER-A T-LA ACADEMICIAN AND LINGUIST WHO TAUGHT ME TO UNDERSTAND INDIA AND HER PEOPLE THROUGH THE CLASSICS CONTENTS Introduction 9 Acknowledgements 17 Abbreviations 18 List of Works and Authors 2! Transliteration and Order of the NagarrLette Arrangement of the Entries 27 Measurements 28 The Dictionary: Srauta Section 29 The Dictionary: Grhya Section 127 APPENDICES 16 9 Description of Plates Plates I - m Plans 1-9 INTRODUCTION Our knowledge of the vedic ritual is derived with a varying degree of accuracy from three sources: the Sarhhitas, the Brahmanas, the Srauta and Grhyasutras. But noncTf these books can be taken as the starting point of the vedic ritual. The earliest form of the vedic ritual remains unrecorded. BUt tl CarHcSt refcrencc t0 the vcdic "^1 ^ found in the Rgvedasamhita. r « , ?. The names of sacnficia. objects are mentioned : yupa, idhma, samidh, juhu, gravanah, drone, etc Ihe three savanas of the Soma „ sacrifice have been mentioned. The Rgveda also knew the existence of at least seven priests : Hotr , Potr, Nesfr, Agnidh, Prasastr, Adhvaryu and Brahman i A stage was reached when the hymns, as a poet claims, could only be understood by mcaTof ajaenfice » It « certain therefore that in the Rgvedic period the ritual was fairly extenswe {h °thCr hand 8 largC number ' of hvmns in the R • gveda which «„, « , ™' °J? l have no ?gVtt,a8aifahUa Was not a book of ^ ritual. -
Vedic Brahmanism and Its Offshoots
Vedic Brahmanism and Its Offshoots Buddhism (Buddha) Followed by Hindūism (Kṛṣṇā) The religion of the Vedic period (also known as Vedism or Vedic Brahmanism or, in a context of Indian antiquity, simply Brahmanism[1]) is a historical predecessor of Hinduism.[2] Its liturgy is reflected in the Mantra portion of the four Vedas, which are compiled in Sanskrit. The religious practices centered on a clergy administering rites that often involved sacrifices. This mode of worship is largely unchanged today within Hinduism; however, only a small fraction of conservative Shrautins continue the tradition of oral recitation of hymns learned solely through the oral tradition. Texts dating to the Vedic period, composed in Vedic Sanskrit, are mainly the four Vedic Samhitas, but the Brahmanas, Aranyakas and some of the older Upanishads (Bṛhadāraṇyaka, Chāndogya, Jaiminiya Upanishad Brahmana) are also placed in this period. The Vedas record the liturgy connected with the rituals and sacrifices performed by the 16 or 17 shrauta priests and the purohitas. According to traditional views, the hymns of the Rigveda and other Vedic hymns were divinely revealed to the rishis, who were considered to be seers or "hearers" (shruti means "what is heard") of the Veda, rather than "authors". In addition the Vedas are said to be "apaurashaya", a Sanskrit word meaning uncreated by man and which further reveals their eternal non-changing status. The mode of worship was worship of the elements like fire and rivers, worship of heroic gods like Indra, chanting of hymns and performance of sacrifices. The priests performed the solemn rituals for the noblemen (Kshsatriya) and some wealthy Vaishyas. -
About Yajna, Yaga & Homa
Mahabharata Series About Yajna, Yaga & Homa Compiled by: G H Visweswara PREFACE I have extracted these contents from my other comprehensive & unique work on Mahabharata called Mahabharata-Spectroscope. (See http://www.ghvisweswara.com/mahabharata-2/mahabharata-spectroscope-a-unique- resource/). Whereas the material in that was included in the order in which it appears in the original epic, in this compilation I have grouped them by meaningful Topics & Sub- topics thus making it much more useful to the student/scholar of this subject. This is a brief compilation of the contents appearing in the great epic Mahabharata on the topics of Yajna, Yaga & Homa. The compilation is not exhaustive in the sense that every para appearing in the great epic is not included here for the sake of limiting the size of this document. Some of the topics like japa-yajna have already been compiled in another document called Japa-Dhayana-Pranayama. But still most of the key or representative passages have been compiled here. The contents are from Mahabharata excluding Bhagavad Gita. I hope the readers will find the document of some use in their study on these topics. Please see http://www.ghvisweswara.com/mahabharata-2 for my other topic based compilations based on Mahabharata. G H Visweswara [email protected] www.ghvisweswara.com March 2017 About Yajna, Yaga & Homa in Mahabharata: G H Visweswara Page 1 Table of Contents About Yajna, Yaga & Homa in Mahabharata .......................................................................................... 4 Eligibility, -
JW^2014 ELA FOUNDATION 6-9 February 2014, Pune, India
ARRCN JW^2014 ELA FOUNDATION 6-9 February 2014, Pune, India Book of Scientific Abstracts INTERNATIONAL RAPTOR CONFERENCE 8TH ARRCN. PUNE, INDIA - 2014 ELA FOUNDATION Sponsors for ISG: International Students Grant • IDEA Consultants, Inc. Japan • West Japan Engineering Consultants, Inc. Japan • Hokuriku Birds Research Institute Inc. Japan • CTI Engineering Co., Ltd. Japan • The General Environmental Technos Co., Ltd. Japan • Techno Chubu Company Ltd. Japan • Nishi-Nihon Engineering Consultant Co.,Ltd. Japan • Usami Zorin (Usami Forestry Services) Co., Ltd. Japan • The Peregrine Fund, USA • Sandeep Jagdhane & Associates, India International Raptor Conference, 8 ARRCN, India. Pune 6-9 February, 2014 >TH Scientific Abstracts S ELA FOUNDATION Organizer ELA FOUNDATION www.elafoundation.org Ela Foundation Co-organizers USER PUNE ARRCN USER Pune High Places www.elafoundation.org International Raptor Conference, 8th ARRCN, India. Pune 6-9 February, 2014 COMMITTEES CHIEF ORGANIZING SECRETARY Dr. Satish A. Pande, MB, MD, DNB,PhD, F.M.A.Sci. Director, Ela Foundation and OENSL, Pune, India. JOINT-ORGANIZING SECRETARY Prof. Milind Watwe, PhD. USER, Pune CO-ORGANIZING SECRETARY Dr Anand Padhye , PhD. MES AG, College, Pune. ADVISORY COMMITTEE Tom Yamazaki San, President ARRCN, Japan. Dr. K. N. Ganesh, Director, USER, Pune. Dr. K. Venkataraman, Director, ZSI Dr. A. C. Mishra, Director, National Institute of Virology, Pune Prof. P. A. Azeez - Director, Salim Ali Centre for Ornithology and Natural History, Coimbatore Prof. Richard Watson, The Peregrine Fund, USA. Prof. Richard Reading, Director, Conservation Biology, Denver Zoo, USA. Prof. Cheryl Dykstra, Editor-in-Chief, Journal of Raptor Research, RRF, USA. Sudhir Darode, Director, Darode Jog Properties Padmashree Achyut Gokhale, IAS Satish Pradhan, Group Head HR, Tata Sons Ravi Pandit, Chairman and Group CEO, KPIT Cummins, Pune SCIENTIFIC COMMITTEE Chairman: Prof. -
Editors Seek the Blessings of Mahasaraswathi
OM GAM GANAPATHAYE NAMAH I MAHASARASWATHYAI NAMAH Editors seek the blessings of MahaSaraswathi Kamala Shankar (Editor-in-Chief) Laxmikant Joshi Chitra Padmanabhan Madhu Ramesh Padma Chari Arjun I Shankar Srikali Varanasi Haranath Gnana Varsha Narasimhan II Thanks to the Authors Adarsh Ravikumar Omsri Bharat Akshay Ravikumar Prerana Gundu Ashwin Mohan Priyanka Saha Anand Kanakam Pranav Raja Arvind Chari Pratap Prasad Aravind Rajagopalan Pavan Kumar Jonnalagadda Ashneel K Reddy Rohit Ramachandran Chandrashekhar Suresh Rohan Jonnalagadda Divya Lambah Samika S Kikkeri Divya Santhanam Shreesha Suresha Dr. Dharwar Achar Srinivasan Venkatachari Girish Kowligi Srinivas Pyda Gokul Kowligi Sahana Kribakaran Gopi Krishna Sruti Bharat Guruganesh Kotta Sumedh Goutam Vedanthi Harsha Koneru Srinath Nandakumar Hamsa Ramesha Sanjana Srinivas HCCC Y&E Balajyothi class S Srinivasan Kapil Gururangan Saurabh Karmarkar Karthik Gururangan Sneha Koneru Komal Sharma Sadhika Malladi Katyayini Satya Srivishnu Goutam Vedanthi Kaushik Amancherla Saransh Gupta Medha Raman Varsha Narasimhan Mahadeva Iyer Vaishnavi Jonnalagadda M L Swamy Vyleen Maheshwari Reddy Mahith Amancherla Varun Mahadevan Nikky Cherukuthota Vaishnavi Kashyap Narasimham Garudadri III Contents Forword VI Preface VIII Chairman’s Message X President’s Message XI Significance of Maha Kumbhabhishekam XII Acharya Bharadwaja 1 Acharya Kapil 3 Adi Shankara 6 Aryabhatta 9 Bhadrachala Ramadas 11 Bhaskaracharya 13 Bheeshma 15 Brahmagupta Bhillamalacarya 17 Chanakya 19 Charaka 21 Dhruva 25 Draupadi 27 Gargi -
Philosophy of Mathematics
Chapter 1: Philosophy of Mathematics: A Historical Introduction 1.0 Introduction Mathematics presents itself as a science in the general sense in which history is a science, namely as sector in the quest for truth. Historians aim at establishing the truth about what was done by and what happened to human beings in the past. 12 The history of mathematics is primarily an investigation into the origin of discoveries in mathematics, the standard mathematical methods and notations of the past. In this chapter, first we make a brief survey of the history of mathematics in view of placing Gödel’s Theorems within the historical trajectory of mathematics. Next we present contemporary developments in the philosophy of mathematics as a platform to delineate the relationship between mathematics and logic in general and also to expose the philosophical implications of Gödel’s Incompleteness Theorem in particular. 1.1 Historical Phases in the Development of Mathematics The most ancient mathematical texts available are Plimpton 322 (Babylonian mathematics c. 1900 BCE), the Moscow Mathematical Papyrus (Egyptian mathematics c. 1850 BC), the Rhind Mathematical Papyrus (Egyptian mathematics c. 12 Refer Michel Dummett, “What is Mathematics About?” in Alexander George (ed.), Mathematics and Mind , Oxford University Press, Oxford, 1994, 11-26. 21 1650 BC), and the Shulba Sutras (Indian mathematics c. 800 BC). 13 All these texts concern the so-called Pythagorean theorem, which seems to be the most ancient and widespread mathematical development after basic arithmetic and geometry. Egyptian and Babylonian mathematics were then further developed in Greek and Hellenistic mathematics, which is generally considered to be very important for greatly expanding both the method and the subject matter of mathematics. -
HUMAN RIGHTS in HINDUISM by Ahmad Syarif H 1 ABSTRAK
HUMAN RIGHTS IN HINDUISM By Ahmad Syarif H 1 ABSTRAK Konsep Hak Asasi Manusia dalam Agama Hindu sampai sekarang masih menjadi perdebatan. Hal ini disebabkan oleh adanya system kasta yang menjadi salah satu ajaran penting dalam agama Hindu yang mendapat legitimasi keagamaan seperti yang terdapat dalam Undang-Undang Manu. Undang-undang ini menegaskan bahwa apa pun yang dilakukan oleh umat Hindu berdasarkan kasta (Varna) yang mereka miliki adalah salah satu bentuk tugas (dharma) sebagai salah satu jalan untuk mengabdi kepada Tuhan. Sedangkan di sisi lain, Sistem Kasta dipandang cenderung membuat hirarki social dimana hal tersebut telah membatasi hak-hak asasi manusia yang dimiliki oleh setiap individu di dunia ini. Kata Kunci : Hak Asasi Manusia, Kasta, Hindu. Introduction Talking about Human rights in Hinduism can’t be separated from its concept of caste system. Caste system was always assumed that it limits and breaks the Human rights which are belong to all human being in his life. For Hindu people, making a relation between caste system and human rights is misleading. This concept for them does not have relation to caste system. Caste System which has legalization from Hindu Scriptures emphasizes that what Hindus do or have with their varna (caste) is duties (dharma)2 as a way to obedience to the God. Hinduism by its caste system which consists of Brahmins (priests), kshatriyas (rule justly and protect society or warrior), vaishyas (artisans and traders), shudras (workers), and chandalas (despised untouchables, street sweeping and carrying dead bodies) believes that it 1 Lecturer at Faculty of Ushuluddin and Islamic Thought, Raden Fatah State Islamic University Palembang-Indonesia.