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Rishi and Devtas of Vedic Mantra
www.ved-yog.com 52 Chapter V Rishis and Devatas of the Mantras The general notion of the ‘Western’ Scholars and their Indian followers is that the Rishis whose names are mentioned on the Mantras are their composers and devatas are the deities to be worshipped. But this is a very erroneous view. By Rishis are meant, according to all ancient Authorities, the seers who made out the secrets of the Vedas and propagated them. Yaskacharya, the well known philologist and author of the Nirukta.says in 1-91. lk{kkRÏr/kekZ.k _"k;ks cHkwoqLrs·lk{kkr~Ïr/keZH; mins'ksu eU=ku~ lEizknq%µ fu#Dr 1-19µ The original seers were men of realisation who saw or perfectly understood’ the Dharma. They taught it to those who themselves had not realised it or were not inspired persons. In Nirukta 2-11 Yaskacharya says – _"k;ks eU=nz"Vkj% _f"knZ'kZukr~Lrkseku~ nn'ksZR;kSieU;o%A ;nsuku~ riL;ekuku~ czã Lo;EHkw vH;ku'kZr~ rn`.kh.kke`f"kRofefr foKkirsµ i.e. The Rishis are seers of the Mantras. The word Rishi means Drashta. Opaomanyava Acharya is of opinion that those who by austerities, realised the Yedic-hymns were called Rishis.” The Taittiriya Aranyak (2-9-1) says similarly - _"k;ks ;r~ ,uku~ riL;ekuku~ czãLo;EHkw vH;ku"kZr~ rs_"k;ks·Hkou~ rn`"k;ks·Hkou~ rn`"kh.kke`f"kRoe~A www.ved-yog.com 53 Those that after tapas or deep meditation realised the secret meaning of the Vedic Mantras, became Rishis by the Grace of the Almighty. -
AGH-111 Course Title: Agricultural Heritage Credits: 1(1+0) Course Teacher Prof.Prasad
DEPARTMENT OF AGRONOMY Course No: AGH-111 Course Title: Agricultural Heritage Credits: 1(1+0) Course Teacher Prof.Prasad. M Patil Assistant Professor Department of Agronomy Contact: 7507445546, 9860208251 Email Id:[email protected] Prof.Prasad M.Patil (MSc.Agri, Agronomy) Department of Agronomy 7507445546, 9860208251 [email protected] Chapter-8 Plant production through indigenous traditional knowledge Astronomy -Prediction of Monsoon Rains; Parashara, Varamihira, Panchanga in Comparison to modern methods. Astronomy:-The Path of the sun being a fixed circle among the fixed stars is called ecliptic. 1. Modern scientific knowledge of methods of weather forecasting has originated recently. But ancient indigenous knowledge is unique to our country. 2. India had a glorious scientific and technological tradition in the past. 3. A scientific study of meteorology was made by our ancient astronomers and astrologers. 4. Even today, it is common that village astrologers (pandits) are right in surprisingly high percentage of their weather predications. 5. Meteorology is generally believed to be a new science. It may be new to the west, but not in India, where this science has existed since ancient times. 6. A systematic study of this science was made by our ancient astronomers and astrologers. 7. The rules are simple and costly apparatus are not required. Observations coupled with experience over centuries enhanced to develop meteorology. Prof.Prasad M.Patil (MSc.Agri, Agronomy) Department of Agronomy 7507445546, 9860208251 [email protected] Prediction of Monsoon Rains:- The ancient/indigenous method of weather forecast may be broadly classified into two Categories. 1. Observational Methods:- Atmospheric Changes Boi-indicators Chemical Changes Physical Changes Cloud forms and other sky features 2. -
Hinduism and Social Work
5 Hinduism and Social Work *Manju Kumar Introduction Hinduism, one of the oldest living religions, with a history stretching from around the second millennium B.C. to the present, is India’s indigenous religious and cultural system. It encompasses a broad spectrum of philosophies ranging from pluralistic theism to absolute monism. Hinduism is not a homogeneous, organized system. It has no founder and no single code of beliefs; it has no central headquarters; it never had any religious organisation that wielded temporal power over its followers. Hinduism does not have a single scripture as the source of its various teachings. It is diverse; no single doctrine (or set of beliefs) can represent its numerous traditions. Nonetheless, the various schools share several basic concepts, which help us to understand how most Hindus see and respond to the world. Ekam Satya Viprah Bahuda Vadanti — “Truth is one; people call it by many names” (Rigveda I 164.46). From fetishism, through polytheism and pantheism to the highest and the noblest concept of Deity and Man in Hinduism the whole gamut of human thought and belief is to be found. Hindu religious life might take the form of devotion to God or gods, the duties of family life, or concentrated meditation. Given all this diversity, it is important to take care when generalizing about “Hinduism” or “Hindu beliefs.” For every class of * Ms. Manju Kumar, Dr. B.R. Ambedkar College, Delhi University, Delhi. 140 Origin and Development of Social Work in India worshiper and thinker Hinduism makes a provision; herein lies also its great power of assimilation and absorption of schools of philosophy and communities of people, (Theosophy, 1931). -
Brahma Sutra
BRAHMA SUTRA CHAPTER 1 1st Pada 1st Adikaranam to 11th Adhikaranam Sutra 1 to 31 INDEX S. No. Topic Pages Topic No Sutra No Summary 5 Introduction of Brahma Sutra 6 1 Jijnasa adhikaranam 1 a) Sutra 1 103 1 1 2 Janmady adhikaranam 2 a) Sutra 2 132 2 2 3 Sastrayonitv adhikaranam 3 a) Sutra 3 133 3 3 4 Samanvay adhikaranam 4 a) Sutra 4 204 4 4 5 Ikshatyadyadhikaranam: (Sutras 5-11) 5 a) Sutra 5 324 5 5 b) Sutra 6 353 5 6 c) Sutra 7 357 5 7 d) Sutra 8 362 5 8 e) Sutra 9 369 5 9 f) Sutra 10 372 5 10 g) Sutra 11 376 5 11 2 S. No. Topic Pages Topic No Sutra No 6 Anandamayadhikaranam: (Sutras 12-19) 6 a) Sutra 12 382 6 12 b) Sutra 13 394 6 13 c) Sutra 14 397 6 14 d) Sutra 15 407 6 15 e) Sutra 16 411 6 16 f) Sutra 17 414 6 17 g) Sutra 18 416 6 18 h) Sutra 19 425 6 19 7 Antaradhikaranam: (Sutras 20-21) 7 a) Sutra 20 436 7 20 b) Sutra 21 448 7 21 8 Akasadhikaranam : 8 a) Sutra 22 460 8 22 9 Pranadhikaranam : 9 a) Sutra 23 472 9 23 3 S. No. Topic Pages Topic No Sutra No 10 Jyotischaranadhikaranam : (Sutras 24-27) 10 a) Sutra 24 486 10 24 b) Sutra 25 508 10 25 c) Sutra 26 513 10 26 d) Sutra 27 517 10 27 11 Pratardanadhikaranam: (Sutras 28-31) 11 a) Sutra 28 526 11 28 b) Sutra 29 538 11 29 c) Sutra 30 546 11 30 d) Sutra 31 558 11 31 4 SUMMARY Brahma Sutra Bhasyam Topics - 191 Chapter – 1 Chapter – 2 Chapter – 3 Chapter – 4 Samanvaya – Avirodha – non – Sadhana – spiritual reconciliation through Phala – result contradiction practice proper interpretation Topics - 39 Topics - 47 Topics - 67 Topics 38 Sections Topics Sections Topics Sections Topics Sections Topics 1 11 1 13 1 06 1 14 2 07 2 08 2 08 2 11 3 13 3 17 3 36 3 06 4 08 4 09 4 17 4 07 5 Lecture – 01 Puja: • Gratitude to lord for completion of Upanishad course (last Chandogya Upanishad + Brihadaranyaka Upanishad). -
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. -
Women in Hindu Dharma- a Tribute
Women in Hindu Dharma- a Tribute Respected Ladies and Gentlemen1, Namaste! Women and the Divine Word:- Let me start my talk with a recitation from the Vedas2, the ‘Divinely Exhaled’ texts of Hindu Dharma – Profound thought was the pillow of her couch, Vision was the unguent for her eyes. Her wealth was the earth and Heaven, When Surya (the sun-like resplendent bride) went to meet her husband.3 Her mind was the bridal chariot, And sky was the canopy of that chariot. Orbs of light were the two steers that pulled the chariot, When Surya proceeded to her husband’s home!4 The close connection of women with divine revelation in Hinduism may be judged from the fact that of the 407 Sages associated with the revelation of Rigveda, twenty-one5 are women. Many of these mantras are quite significant for instance the hymn on the glorification of the Divine Speech.6 The very invocatory mantra7 of the Atharvaveda8 addresses divinity as a ‘Devi’ – the Goddess, who while present in waters, fulfills all our desires and hopes. In the Atharvaveda, the entire 14th book dealing with marriage, domestic issues etc., is attributed to a woman. Portions9 of other 19 books are also attributed to women sages10. 1 It is a Hindu tradition to address women before men in a group, out of reverence for the former. For instance, Hindu wedding invitations are normally addressed ‘To Mrs. and Mr. Smith’ and so on and not as ‘To Mr. And Mrs. Smith’ or as ‘ To Mr. and Mrs. John Smith’ or even as ‘To Mrs. -
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. -
Seeking a Hindu Perspective on Dispute Resolution from the Holy Scriptures of the Mahabharata and the Bhagavad Gita
Pepperdine Dispute Resolution Law Journal Volume 7 Issue 2 Article 7 2-1-2007 ADR Dharma: Seeking a Hindu Perspective on Dispute Resolution from the Holy Scriptures of the Mahabharata and the Bhagavad Gita Aalok Sikand Follow this and additional works at: https://digitalcommons.pepperdine.edu/drlj Part of the Dispute Resolution and Arbitration Commons, Law and Society Commons, Legal Ethics and Professional Responsibility Commons, Other Law Commons, and the Religion Law Commons Recommended Citation Aalok Sikand, ADR Dharma: Seeking a Hindu Perspective on Dispute Resolution from the Holy Scriptures of the Mahabharata and the Bhagavad Gita , 7 Pepp. Disp. Resol. L.J. Iss. 2 (2007) Available at: https://digitalcommons.pepperdine.edu/drlj/vol7/iss2/7 This Article is brought to you for free and open access by the Caruso School of Law at Pepperdine Digital Commons. It has been accepted for inclusion in Pepperdine Dispute Resolution Law Journal by an authorized editor of Pepperdine Digital Commons. For more information, please contact [email protected], [email protected], [email protected]. Sikand: ADR Dharma: Seeking a Hindu Perspective on Dispute Resolution fro [Vol. 7: 2, 2007] PEPPERDINE DISPUTE RESOLUTION LAW JOURNAL ADR Dharma: Seeking a Hindu Perspective on Dispute Resolution from the Holy Scriptures of the Mahabharata and the Bhagavad Gita Aalok Sikand INTRODUCTION On the plains of Hastinapura, India, the great warrior, Arjuna, stands in his chariot awaiting battle. He is blessed to have Lord Krishna, the incarna- tion of God, to be his charioteer. Arjuna asks Krishna to drive him to the center of the battlefield. -
Also Known As Is the Most Important and Earliest Metrical Work of the Texual Tradition of Hinduism. This Is the Most Authorit
Written by : Dr. K.R. Kumudavalli, H.O.D of Sanskrit, Vijaya College, R.V. Road, Bangalore-4 मनुमत:ृ मनुमतृ also known as मानवधम शा is the most important and earliest metrical work of the धम शा texual tradition of Hinduism. This मनुमतृ is the most authoritative work on Hindu law which is supposed to be compiled between 2 nd Century B.C. and 2 nd Century A.D. Manu is not the name of one person. A number of Manus are mentioned in Puranas which differ in the names and number of Manus. For Eg. The वाय ु and प Puranas refers to 14 no. of Manus. वण ु and माड Puranas tell about 12 no. of Manus. Manu may be regarded as a legendary sage with whom law is associated. No details about the life of Manu are known. Generally known as the Laws of Manu or Institution of Manu, the text presents itself as a discourse given by Manu, the progenitor of mankind to seers of Rishis, who request him to tell them the ‘Law of all the social classes. Aaccording to Hindu tradition, the मनुमतृ records the words of म . Manu the son of Brahma learns the lessons of the text which consists 1000 chapters on Law, Polity and Pleasure which was given to him by his father. Then he proceeds to teach it to his own students. One among them by name भगृ ु relays this information in the मनुमत,ृ to an audience of his own pupils. Thus it was passed on from generation to generation. -
Astronomy in Vedic Times
Astronomy in Vedic Times (Indian Astronomy Before Common Era) R.N.Iyengar Jain University, Bangalore ([email protected]) Workshop on Promoting History of Science in India IIT Gandhinagar 16th March 2013 Astronomy is widely known But what is Vedic Times! LAGADHA’S VEDANGA JYOTISHA MENTIONS THAT THE WINTER SOLSTICE STARTS WHEN SUN IS AT THE START OF DHANISHTHA NAKSHATRA VARAHA MIHIRA MENTIONS THAT DURING HIS TIME UTTARAYANA STARTED WITH SUN AT ¼ OF UTTARASHADHA BUT IN ANCIENT TIMES (of Parashara) W.S. WAS AT THE START OF DHANISHTHA VARAHA MIHIRA LIVED DURING 505-590 AD. HENCE THE DATE OF VEDANGA JYOTISHA CAN BE SHOWN TO BE 1200-1370 BCE THIS WOULD ALSO BE THE DATE OF PARASHARA HERE IT IS SAID THAT WINTER STARTED WHEN SUN WAS AT THE MID-POINT OF DHANISHTHA. THIS WAS POSSIBLE DURING 3 1600-1800 BC EARTH MOTION - PRECESSION OF THE EQUINOXES.mpeg https://www.youtube.com/watch?v=HOPznRRiWOg PRESENT DAY DHRUVA 2000 CE ANCIENT DHRUVA in 3000 BCE Due to precession of equinox the background stars seem to shift. There was no visible fixed bright Polestar (Dhruva) during 5 -1500 to +500 Siddhantic Mathematical Astronomy does not recognize ‘Dhruva’ as a visible star fixed at the North Celestial pole. But BRAHMANDA, VISHNU & OTHER PURANAS describe Dhruva as a visible star at the end of a constellation with 14 stars known as Shishumara that is an animal figure like Gharial/Porpoise/Whale The commentator on V.P. states that this Shishumara is as per the Vedas. 6 Oil Mill Model 7 The movement of sun and other celestial bodies is explained as induced from Dhruva, who resides at the tail of the Śiśumāra. -
Hymns to the Mystic Fire
16 Hymns to the Mystic Fire VOLUME 16 THE COMPLETE WORKS OF SRI AUROBINDO © Sri Aurobindo Ashram Trust 2013 Published by Sri Aurobindo Ashram Publication Department Printed at Sri Aurobindo Ashram Press, Pondicherry PRINTED IN INDIA Hymns To The Mystic Fire Publisher’s Note The present volume comprises Sri Aurobindo’s translations of and commentaries on hymns to Agni in the Rig Veda. It is divided into three parts: Hymns to the Mystic Fire: The entire contents of a book of this name that was published by Sri Aurobindo in 1946, consisting of selected hymns to Agni with a Fore- word and extracts from the essay “The Doctrine of the Mystics”. Other Hymns to Agni: Translations of hymns to Agni that Sri Aurobindo did not include in the edition of Hymns to the Mystic Fire published during his lifetime. An appendix to this part contains his complete transla- tions of the first hymn of the Rig Veda, showing how his approach to translating the Veda changed over the years. Commentaries and Annotated Translations: Pieces from Sri Aurobindo’s manuscripts in which he commented on hymns to Agni or provided annotated translations of them. Some translations of hymns addressed to Agni are included in The Secret of the Veda, volume 15 of THE COMPLETE WORKS OF SRI AUROBINDO. That volume consists of all Sri Aurobindo’s essays on and translations of Vedic hymns that appeared first in the monthly review Arya between 1914 and 1920. His writings on the Veda that do not deal primarily with Agni and that were not published in the Arya are collected in Vedic and Philological Studies, volume 14 of THE COMPLETE WORKS. -
Drekkana Varga by Ernst Wilhelm
Drekkana Varga By Ernst Wilhelm www.astrology-videos.com “Happiness, etc. with relations should be known from Drekkana.” -Sanketi Nidhi “A planet in its own decanate confers virtues".” -Saravali Brihat Parashara Hora Shastra states that the Drekkana indicates happiness with siblings, though Sanketi Nidhi expands upon this idea to include happiness with all relations. An important point, the Drekkana indicates the happiness that the native has with siblings/relations, not the life of the siblings. The life of the siblings is indicated by the relevant Bhava cusp that represents the sibling (3rd for younger, 11th for elder) and that Bhava cusp needs to be read in all Vargas – that is how the life of the siblings is to be read. What the Drekkana itself represents is the capacity that we have to work with all our relations towards mutually fulfilling goals and thus it indicates our happiness with our relations. Afflicted Bhavas and afflicted lords indicate those people in our live with whom we work less effectively; while strong Bhavas and lords in good Lajjitaadi Avasthas indicate those people with whom we work very effectively. Individuals with a good Drekkana are socially able, while those with troubled Drekkanas are socially unable. Remember that the 3rd Bhava, for which the Drekkana is the important Varga, represents an individual’s social ability. The social ability represented by the Drekkana and by the 3rd Bhava is initially developed through the association with siblings, and so ability with siblings is an important aspect of the Drekkana, but the Drekkana is not limited to our social ability with just siblings, it reflects our social ability with everyone that we come across.