DOCSLIB.ORG

Ndma in Namakarana: Structures of Personal Names Ruled in the Grihyasutras

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Ndma in Namakarana: Structures of Personal Names Ruled in the Grihyasutras (1) Ndma in Namakarana: Structures of Personal Names Ruled in the Grihyasutras Shinye Iwasaki I. Personal names in ancient India present valuable linguistic and chro- nological data, sometimes indicating; their father or mother, tribe or country or locality. For instance, in the Upanishads we find names such as Sveta- ketu Aruneya, Satyakama Jabala, Janaka Vaideha, Asvapati, Kaikeya and so on. Svetaketu Aruneya is a Brahmana, son of Uddaraka Aruni (Brh. vi, 2; Chand. v, 3; vi, 1). In these two names of father and son, we see that Svetaketu is the personal name proper and Aruneya is the name derived from his father's name. Satyakama, a Brahmacarin, is given by his mother (3) a name Jabala for his gotra name which is derived from her name Jabala, as she does not know of what family (gotra) he belongs (Chand. iv, 4, 1- 5). And also Janaka, king of Videha (Brh. iii, 1; iv, 4), and Asvapati, king of the Kekayas(4) (Chand. v, 11, 4), have the names derived from the name of the country or the tribe along with their personal names proper.(5) The linguistic materials to compose a personal name proper are men- tioned in the articles of Namakarana (NK, the rite of name-giving for a newborn child) in the Grhyasutras (GS). GS are regarded as one of the old (1) The words 'nama or namadheya; namakarana or namakarman, namadheya, namadheyakarana' are found in the Sutras or in commentaries. (2) Cf. V. S. Agrawala, India as Known to Panini, 1953, p. 182. (3) The word 'gotra' denoted the ancestral family from which its members traced their descent. (4) A tribe 'Kaikeya' and the kingdom 'Kekaya' are found in the Mahabha- rata and the Purana. Cf. S. Sorensen, Index to Mahabharata. V. R. Ramachan- dra Dikshitar, Purana Index, 3 vols., Univ. of Madras 1951-55. (5) Four principal classes of names are known to Panini in his Astadhyayi: (1) gotra names, (2) patronymics, (3) names derived from localities and (4) personal names proper (manusya-nama, v, 3, 78-84). Agrawala, op. cit. -341- Nama in Namakarana (S. Iwasaki) (39) stocks of Aryan knowledge concerning rituals, customs and manners in their household ceremonies (such as marriage, rite of birth, Upanayana etc.), collected until around the Brahmana period. These are the articles of NK or its portions: - nama casmai dadyuh/ghosavadadyantarantastham (=gho) abhinistanan- tam (=abo) dvyaksaram (=dvyo)/caturaksaram (=cato) va/dvyo pratistha- kamas cato brahmavarcasakamah/yugmani tv eva pumsam/ayujani strinam/ Asvalayana i, 15, 4-9.(6) (7) ..... ity ante ca mantrasya gho dirghabo krtam nama dadyat/etad (8) ataddhitar/ayugdantam strinam/ Gobhiliya ii, 8, 14-16. dasamyam utthapya brahmanan bhojayitva pita nama karoti/dvyo va (9) cato va gho dirghabo krtam kuryan na taddhitam/ayujaksaram striyai tad- dhitam/sarma brahmanasya varma ksatriyasya gupteti vaisyasya/ Paraskara i, 17, 1-4.(10) dasamyam utthitayam snatayam putrasya nama dadhati pita mateti/ (11) dvyo cato va namapurvamakhyatottaram dirghabo gho/api va yasmin sv ity upasargas syat tad dhi pratisthitam iti hi brahmanarn/ayujaksaram (12) kumaryah/ Apastamba vi, 15, 8-11. II. The GS lay down the Jatakarman (ceremony of birth) to be performed at the birth of child and the NK on the tenth or twelfth days after the birth, or in the first half of the month under an auspicious Naksatra after the birth, etc. Two names were conf eyed on a child, a secret (guhya) name (13) and the name to be used in public (vyavaharika) The secret name is (6) Ed. by V. S. S. Ranade with Narayana's Comm., Poona 1936. AnSS No. 59. (7,11) abhinisthanantam. (9) abhinisthanam. (8) Ed. by C. Tarkalankara with a Comm., 2nd ed., Calcutta 1908. (10) Ed. by G. Krsnadasa with Harihara's Comm., Bombay 1938. Cf. MnS. ii, 29-33. (12) Ed. by Cinnasvami Sastri with two Comm, Haradatta's Anakula and Sudar- sana's Tatparyadarsana, Benares 1928. KSS No. 59. (13) Kaus. i, 16, 15. Cf. abhivadaniyam namadheyam 'name to be used at respect- ful salutation (at the time of Upanayana etc.)' Gobh. ii, 10, 23-25: ao no kalpa- yitva/devatairayam va naksatrasrayam va/gotrasrayam apy eke/Cf. Mn. i, 18, 2. Hir. refers to three names in ii, 4, 12-15. Also see Chand. iv, 4, 1-5. -340- (40) Nama in Namakarana (S. Iwasaki) not always given on the day of NK but immediately before (i.e. at the Sosyanti-homa) or after the birth. On the other hand the vyavaharika name is given at the NK. These two names are the personal names proper in GS. As far as the letters of the name are concerned, the personal names (14) proper are made up as follows, according to the Sutaras andthe scholia. The (15) name of a son is made of an even number of syllables, beginning with a sonant,having a semi-vowelin it,(17) and ending with a long vowel or a (18) (19) Visarga. And sometimes it must take a krt ending, and not a taddhita. As for the name of a girl, many Sutras prescribe that it must consist of an odd numberof syllables,and endingin 'da' or 'a' and so (21)As stated above, GS have something common in their regulations on the letter (varna) (22) of the name. The following is the result of analysis. (14) Also I referred to the following. H. Oldenberg, The Grihya-Sutras, SBE xxix, xxx. Kamalabai Deshpande, The Child in Ancient India, 1936. V. M. Apte, Social and Religious Life in GS, 1954 (1st 1939). Ram Gopal, India of Vedic Kalpasutras, Delhi 1959. (15) Cf. Asv. i, 15, 8 etc. dve aksare yasya tat dvyo catvary aksarani yasya tac cato anayor vikalpah. Par. C. aksarani svarah. akaradayo dvadasasvarah. sistam vyanjanam. dve aksare tad dvyo. vyanjanam aparimitam. Asv. C. (16) ghosavadadi. varganam prathamadvitiyah sesasas caghosah, tad anye vya- njanavarna ghosavantah. ghosavadaksaram adi yasya namnah, 'tat gho. Gobh. C. Cf. Asv. C, Par. C (gho aksarani gaghanajajhanadadhanadadhanababhamaha ity etani), Ap. C-a (varganam trtiyacaturthau hakaras ca gho); Hir. C (gho sarvavargaprathamadvitiyebhyo 'nyad vyanjanam), Kaus. C (varganam pratha- madvitiya sasasahas caghosah, ghosavanto 'nya iti). (17) antarantastham. antasthayaralavah. anter madhye antastham aksarani yasya tad antarao. Gobh. C. Cf. Asv. C, Par. C, Ap. C; Kaus. C (yavarala antasthah. tesam eko varno madhye syad ityarthah), Hir. C. (18) dirghabo. dirgho dvimatro varnah, abhinisthanam visarjaniyam aksaram ...... dirghas cabhinisthanan ca dirghabhinisthane, to ante yasya tat dirghabo. Gobh. C. Cf. Par. C, Hir. C, Ap. C; Asv. C, Kaus. C. (19) krtam krtpratyayamtam kumarasya namadheyam kuryat. na taddhitam tad- dhitapratyayamtaM na kuryat. Par. C. (20) striya namni visesam aha ayujaksaram ayujani visamani tryadiny aksarani yasmin namni tad ayujaksaram......taddhitam taddhitapratyayamtani striyai...... Par. C. Man. GS prescribes three syllables for a girl (i, 18, 1). -339- Nama in Namakarana (S. Iwasaki) (41) GS belonging to the Rgveda Asvalayana.........G(1)......A(2)......Ab(3)......2, 4(5)....................................Ay(9) (23) Kausitaka.........G......A .....Ab ......2, 4, 6......K(nT)(7)............Ay (24) Safikhayana ......G..............................2, 4, 6......K(nT) (25) GS belonging to the Samaveda Gobhiliya.........G ......A .....D. Ab(4)..................K(aT)...............Ay GS belonging to the Sukla Yajurveda Paraskara ......G .......A .......D. Ab...2, 4.......K(nT)T(8)(striyai). ....Ay GS belonging to the Krsna Yajurveda (26) Laugaksi............G ......A ..................4 (27) Bharadvaja.........G ......A ......D. Ab...2, 4 (28) Hiranyakesin .....G ......A ......D. Ab...2, 4............Su(6) (29) Baudhayana......G ......A ......D. Ab...2, 4, 6.........Su Apastamba.........G ......A ......D. Ab...2, 4............Su ....................Ay Notes: (1) ghosavat (2) antastha, antahstha (Sankh.) (3) abhinisthana, ostao (Asv., Bhar.) (4) dirghabhinisthana (Cf. (3)) (5) Number of syllables (for a son's name) (6) upasarga (7) krt, na taddhita, ataddhita (8) taddhita (9) Odd number of syllables for a girl's name (21) Varaha GS lays down that the name of a girl should not be the name of a river, a Naksatra, the moon, the sun, or Pasan; nor should it end in 'datta' or 'raksita' preceded by the name of a deity etc (iii, 3). Ram Gopal, op, cit. According to the Ap. GS, girls who have names of a Naksatra, a river, a tree, or in which the last letter but one is 'r' or 'l' (rephalakaropanta) are not regarded to become good brides and therefore such names should be avoided (i, 3, 13-14). Such remarks are also found in MnS. iii, 9 and the Kamasutra. (22) Besides these Sutras, there are about eight kinds of the published GS being uninvestigated. They are Jaiminiya (SV), Baijavapa (SYV), Manava, Agni- vesya, Vadhula, Vaikhanasa, Varaha (KYV) and Kausikasutra (AV). (23) Kaus. i, 16, 9-15. Ed. by T. R. Cintamani with Bhavatrata's Comm., Madras 1944. (24) S'ankh. i, 24, 2-6. Cf. R. Gopal's op. cit. p. 287, n. 55 and SBE xxix. (25) Khadira (ii, 2, 30-31; 3, 6-12: cf. SBE xxix) and Drahyayana (ii, 2, 31- 32: cf. Drah. GS-Vrtti, AnSS 74) (SV) made no mention of these matters. (26) Laug. 34, 1-3=Kathaka 34, 1-3. La.; ed. by M. Kaul Sastri with Devapala's Comm., Srinagar 1928, '34, KSTS 49. Ka.; ed by W. Caland, Lahore 1925. -338- (42) Nama in Namakazana (S. Iwasaki) III. In the regulations of name-making, each Sutra has its own character- istics relating to the Veda to which it belongs. Asvalayana and Kausitaka belonging to RV do not take a long vowel at the end of the name of a son and make contrast with other Sutras belonging to YV and SV. The deriv- ation of nouns by means of a krt affix and.
Load more

Recommended publications
  • Shiva-Vishnu Temple
    MARCH & APRIL 2003 Vol.16 No.2 PLEASE NOTE THE SCHEDULES DIRECTIONS Weekdays: 9 am to 12 noon From Freeway 580 in Livermore: and 6 pm to 8 pm Exit North Vasco Road, left on Scenic Ave, Weekends & Holidays: 9 am to 8 pm Left on Arrowhead Avenue NEWS FROM THE HINDU COMMUNITY AND CULTURAL CENTER, LIVERMORE VISIT OUR WEB SITE AT http://www.livermoretemple.org SHIVA-VISHNU TEMPLE TELEPHONE (925) 449-6255 FAX (925) 455-0404 OM NAMAH SHIVAYA OM NAMO NARAYA N AYA Message from the Chairman & the Pre s i d e n t Dear Devotees and well wishers, We are honored and privileged to serve as the Chairman and the President of HCCC for the year 2003. To g e t h e r, we are grateful to the outgoing Chairman and President, Sri. Ramarao Yendluri and Sri. Vishnu Vardhan Reddy respectively, who served with distinction and integrity and whose team accomplished a great deal in construction, fund-raising, human services, religious, cultural and other activities. We appreciate the services of the outgoing members of the Executive Committee, Suresh Upadhyayula, Jamal Sarma, Peraiah Sudanagunta and Milind Korde (nominated), and the Board of Directors Raman Rao, Amrit Duneja and Ramarao Yendluri for their indi- vidual contributions and successful completion of their elected terms. A special mention and recognition is due to Smt. Subadra Subramanian for her valuable service to HCCC. She has decided to resign from the Board for personal and family reasons and the newly elected Board has nominated Sri. Lingagoud Memula to serve for one year.
    [Show full text]
  • Health Care Providers' Handbook on Hindu Patients
    Queensland Health Health care providers’ handbook on Hindu patients © State of Queensland (Queensland Health) 2011. This document is licensed under a Creative Commons Attribution, Non-Commercial, Share Alike 2.5 Australia licence. To view a copy of this licence, visit www.creativecommons.org/licenses/by-nc-sa/2.5/au/deed.en You are free to copy, communicate and adapt the work for non-commercial purposes, as long as you attribute Queensland Health and distribute the resulting work only under the same or similar license. For permissions beyond the scope of this licence contact: Intellectual Property Officer Queensland Health GPO Box 48 Brisbane Queensland 4001 Email: [email protected] Phone +61 7 3234 1479 For further information contact: Queensland Health Multicultural Services Division of the Chief Health Officer Queensland Health PO Box 2368 Fortitude Valley BC Queensland 4006 Email: [email protected] Suggested citation: Queensland Health. Health Care Providers’ Handbook on Hindu Patients. Division of the Chief Health Officer, Queensland Health. Brisbane 2011. Photography: Nadine Shaw of Nadine Shaw Photography Health care providers’ handbook on Hindu patients Table of contents Preface .................................................... 4 Introduction ................................................ 5 Section one: Guidelines for health services . 6 1 Communication issues .................................... 7 2 Interpreter services ....................................... 7 3 Patient rights ...........................................
    [Show full text]
  • Vaidika Samskaras (Contd..,) Dr
    Om, Sri Gurubhyo Namaha Vaidika Samskaras (contd..,) Dr. S. Yegnasubramanian (Sections and sub-sections are numbered in continuation from the previous article) In the previous article in Volume 4 No. l For kshatriyas, the eleventh year is sug- 3&4 of Paramaartha Tattvam, we discussed the gested including pregnancy (garbha- four post-natal samskaras, namely, jAtakarma, EkAdaSa). The suggested season is Sum- nAmakaraNa, annaprASana and cUDA karma. mer grIshma Ritu. Their function is not We will now continue the discussion with the to protect the Sastras, but to know as much educational samskAras, starting from to follow their dharma . Their vedic edu- upanayanam. cation was also limited to that extent, since they had a larger responsibility of protect- 4.3 Upanayanam (thread ceremony) ing the entire country, and the other three Among the educational samskaaras, the varNas. They had additional education foremost is upanayanam. Scriptural (vedic) edu- such as, dhanur vidya, (archery and war- cation starts only after this samskaara is fare), artha Sastra (economics) etc. Sum- peformed and, as such, can be viewed as a pre- mer is a hot season and as such, the educational samskaara also. kshatriyas were actively engaged in battles Upanayana samskAra is to be performed etc. to protect the country, and to punish for all three varNas the brAhmaNas, the the wicked to uphold dharma. kshatriyas, and the vaiSyas. Why is this l For vaiSyas, the twelfth year including samskAra performed only for the three varNas? pregnancy is suggested and the preferred According to scriptures, those who are not ini- season is Autumn Sarad Ritu.
    [Show full text]
  • Pregnancy, Birthing, Breastfeeding and Mothering: Hindu Perspectives from Scriptures and Practices
    Open Theology 2020; 6: 104–116 Motherhood(s) in Religions: The Religionification of Motherhood and Mothers’ Appropriation of Religion Sucharita Sarkar* Pregnancy, Birthing, Breastfeeding and Mothering: Hindu Perspectives from Scriptures and Practices https://doi.org/10.1515/opth-2020-0010 Received October 13, 2019; accepted December 18, 2019 Abstract: This article looks at the regulations of pregnancy, birthing, breastfeeding in Ayurvedic treatises, and at representations of mothering in Vedic and Puranic texts related to childrearing. Ayurvedic garbha sanskar (educating the mind of the foetus) regulates the pregnancy of women to ensure the safe birthing of superior babies. Breastfeeding is both glorified and strictly regulated in Ayurvedic texts. Several Vedic texts describe a range of rituals to benefit a caste Hindu child’s life from before birth to the beginning of manhood. These rituals are formally conducted by the father, whereas the mother’s role is marginalized. Although these texts scrutinize and discipline maternal bodies, yet there are several interstices where female and/or maternal agency can be performed. Ayurvedic obstetric practices often incorporate the indigenous knowledges of midwives (dais). The scripturally- mandated practice of wet-nursing shifts and complicates biological motherhood roles. The domestic tradition of performing vratas to secure the offspring’s longevity allows mothers to have a more central role in childrearing rituals. I will compare the regulatory texts and the potentially resistant practices from
    [Show full text]
  • Fundamental Concepts of Hinduism
    Fundamental Concepts of Hinduism My Salutations to all Devas-Rishis-Pithrus OM DEDICATED TO LORD YAMA, MARKANDEYA, NACHIKETAS, SAVITRI AND NANDI, THE ETERNAL ATTENDANT OF LORD SIVA, WHO HAVE ALL UNRAVELLED THE MYSTERIES OF THE LIFE BEYOND DEATH OM "Hinduism is not just a faith. It is the union of reason and intuition that cannot be defined but is only to be experienced” - Dr. Sarvepalli Radhakrishnan (1888-1975) ॐ अञानतिमिरा्ध्य ञाना्जनशलाकया । चषुु्िीमलिं यॳन ि्िॴ रीगरवॳु निः ॥ om ajnana-timirandasya jnananjnana salakaya caksur unmilitam yena tasmai sri gurave namah “I offer my most humble obeisance to my spiritual master who has opened my eyes which were blinded by ignorance with the light of knowledge.: [FOR PRIVATE CIRCULATION] 1 INTRODUCTION The Information on this article “Fundamental Concepts of Hinduism” furnished here in is compiled from various mail friends, internet sites and elders who have knowledge on this subject. The documents referred in the net sites are quoted as told but not gone through by me for their authencity. Every effort has been taken not to leave essential points but to make the reading informative and interesting. Since the subject matter is lengthy and it could not be confined in one or two postings - it may appear lengthy. Hindu Dharma says, “To lead a peaceful life, one must follow the Sastras which are the rules of the almighty that cannot be changed by passage of time(i.e.kruta,thretha,dwapara&kali yuga).The almighty says, “Shruthi smrithi mamaivaagya yaasthaam ullangya varthathe | Aagya chhedi mamadhrrohi math bhaktopi na vaishnavahah||” Which means,vedas and sastras are my commands and one who surpasses these rules have breaken my laws and cannot be considered as my bhakta or a vaishnava.
    [Show full text]
  • Cambridge International Examinations Cambridge Ordinary Level 2055/02
    Cambridge International Examinations Cambridge Ordinary Level HINDUISM 2055/02 Paper 2 Scriptures, Ethics and Hindu Life October/November 2017 1 hour 30 minutes Additional Materials: Answer Booklet/Paper *6461678669* READ THESE INSTRUCTIONS FIRST If you have been given an Answer Booklet, follow the instructions on the front cover of the Booklet. Write your Centre number, candidate number and name on the work you hand in. Write in dark blue or black pen. Do not use staples, paper clips, glue or correction fluid. DO NOT WRITE IN ANY BARCODES. Answer three questions. Answer one question from each section. You should read the questions carefully. Try to understand exactly what is being asked of you, and then write your answers. At the end of the examination, fasten all your work securely together. The number of marks is given in brackets [ ] at the end of each question or part question. This document consists of 4 printed pages. DC (ST) 133599/1 © UCLES 2017 [Turn over 2 Section A: Aspects of knowledge, action and devotion Answer either Question 1 or Question 2. 1 (a) (i) Name the teacher in the Bhagavad Gita. [1] (ii) Name the person who received the teaching in the Bhagavad Gita. [1] (b) Describe what is meant by ‘the way of knowledge’ (jnana) in the Bhagavad Gita. [3] (c) Explain why ‘the way of action’ (karma) can be very difficult to follow. [5] (d) ‘Hindus do not need to study scriptures in order to achieve liberation.’ To what extent do you agree? Refer to the specified texts you have studied in your answer.
    [Show full text]
  • Hindu Temple of San Antonio 18518 Bandera Road, Helotes TX 78023  Phone: 210-695-9400
    Hindu Temple of San Antonio 18518 Bandera Road, Helotes TX 78023 Phone: 210-695-9400 http://www.hindutemplesatx.org Hindu Temple of San Antonio 18518 Bandera Road, Helotes TX 78023 Phone: 210-695-9400 http://www.hindutemplesatx.org Welcome to Hindu Temple of San Antonio Priest Services The Hindu Temple of San Antonio is located in the scenic hills of Temple Services: Abhisheka, Anna Prasana, Archana, Hiranya Sradha, Helotes. The temple is accessible from any part of the town within 20 Homa/Havan, Kalyana Utsava, Kesa Khandana, Namakarana, Satyanarayan minutes. The traditional Sunday puja, which normally starts at 10.30 Puja, Upanayana, Vahana Puja, Vivaha and Vidyaarambha . These services a.m., attracts many devotees. Balvikas classes are conducted on are rendered for a donation. Sundays.The priests Sri K.V. Krishnaswamy Bhattar and Sri Ramalinga Sastry Lanka are available at the temple. Day Time Event Sunday 10:30AM Ganapati Abhishekam Monday 7:00 PM Rudrabhishekam 3rd Monday 7:00 PM Ardhanarishwar Abhishekam Tuesday 7:00 PM Hanuman Abhishekam Saturday 7:30 AM Suprabhatam to Lord Balaji Board of Trustees Chairman Chairman-Elect T.Venkateshwar (Raj) Goud Rajaram Bala (210)-690-9966 (210)-225-3006 Secretaries Treasurers Murthy Patamalla Bala S. Yakkala (210)-497-1333 (210)-699-3766 Rajeshwar Rao Tekmal Bharathi Reddy (210)-857-6496 (210)-481-3581 Trustees Rama K. Rao H.N.Kumara K.P.Ganeshappa Ram Tripathi Mahesh Kapadia Kedar Chintapalli M.K.Ramadoss Nagamani G.Raju Rajender Thusu Durairaj Govindaswami Hosur Rajagopal Ram Joolukuntla Madhavrao Govindaraju ॐ वक्रत ुंड महाकाय कोटिसूययसमप्रभ टिटवयघ्िुं क रु मे देव सवयकायेष सवयदा॥ oserved when the Chaturthi Tithi is observed during the 8th/15th part of the dinmana.
    [Show full text]
  • Book Work Jatakarma (02 05) Sanskrit & English
    Hindu Samskaaras (Related to Childbirth) Dr. R Thiagarajan Distributed on 14th June 2009, by Anusha and Pradeep Chakravarthy; this booklet is not for sale. © With the author A PREFACE Time today is a resource to be saved rather than something that has to be spent! Our relentless progress towards scaling higher and higher levels of efficiency have been achieved by sacrificing the way of life our forefathers have followed. Rituals have been one of them. Those like marriages have been condensed from five days to a day and others like the Seemantham, a samskaara for an expectant mother to deliver a healthy child omitted in most cases. The purpose of this booklet is to explain the logic behind rituals re- lated to childbirth – Pumsavana, Seemantham, Jatakarna, Namakrana, Nisramana, Annaprashana and Chudakarma. Several codes for conducting these rituals authored by saints exist. In the south, the Apastambha sutra is followed and in the North the Asalayana sutra. The hymns mean the same and in this book where possible, both have been used. The Seemantham- Pumsavanam is the most complex interms of items required so, that list can be used for the other ceremonies as well with items omitted if not mentioned against that ritual. We hope this will be a ready reckoner for those who choose to conduct it. We hope it will help those interested in the practice and or research of Hindu Samskaaras. The first booklet was published with the the help of Mr.Bikash Niyogi for the Pumsavana-Seemantha of Anusha on 11 Jan 2009. This is a much more elaborate edition! We thank, Dr.
    [Show full text]
  • Essence of Hindu Festivals & Austerities
    ESSENCE OF HINDU FESTIVALS AND AUSTERITIES Edited and translated by V.D.N.Rao, former General Manager of India Trade Promotion Organization, 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 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* [Note: All the above Scriptures already released on www. Kamakoti. Org/news as also on Google by the respective references. The one with * is under process] 2 PREFACE Dharma and Adharma are the two wheels of Life‟s Chariot pulling against each other.
    [Show full text]
  • 16 Samskaras
    Lect 7: Samskaras: Vedic Purification Rituals/ Consecrations for Human Life Just like Christianity has sacraments..Hindus have samskaras.. • The following are the seven sacraments of the Roman Catholic Church, here listed in the order given in the Catechism: • Baptism (Christening), • Confirmation (Chrismation) • Holy Eucharist • Penance (Confession) • Anointing of the Sick (known prior to the Second Vatican Council as Extreme Unction (or more literally from Latin: Last Anointing), then seen as part of the "Last Rites") • Holy Orders • Matrimony (Marriage) All rites involve priest chants purifying mantras and performs a fire sacrifice. List Of Sixteen Samskaras Pre-natal Samskaras Educational Samskaras (1) Garbhadan (Conception) (10) Vidyarambha (Learning (2) Pumsavana the alphabet) (Engendering a male issue) (11) Upanayana (Sacred (3) Simantonayana (Hair- thread initiation) parting) (12) Vedarambha Childhood Samskaras (Beginning Vedic study) (4) Jatakarma (Birth rituals) (13) Keshant (Godaan) (5) Namakarana (Naming) (Shaving the beard) (6) Nishkrama (First outing) (14) Samavartan (End of (7) Annaprashana (First studentship) solid food feeding) Marriage Samskara (8) Chudakarma (or Chaul) (15) Vivaha (Marriage (Shaving of head) Ceremony) (9) Karnavedh (ears pierced) Death Samskara (16) Antyeshti (Death rites). 1.Garbhadana " the first samskara, means "purification of the womb," and takes place prior to conception. Hindu scriptures state that the mental states of both husband and wife is key to the type of soul that enters the womb. 2) Pumsavana (Engendering a male child) *Performed in the 3rd or 4th month of pregnancy when the moon is in a male constellation. •For the first pregnanacy in general during . Simantoyannayanam (baby shower). *Ancient rishi of Ayurveda recommended certain herbs mixed with milk instilled in the right nostril to prevent congenital malformations and death of fetus.Also prescribed certain diet for the ritual.
    [Show full text]
  • Becoming a Hindu Or Devotee Is Easy
    Becoming a Hindu or Devotee is Easy By Stephen Knapp Since Sanatana-dharma is a universal process and applicable to everyone, then naturally anyone can practice its principles. Anyone can and should be accepted to participate in the process. Furthermore, anyone who is looking for the ultimate spiritual Truth is already one who is following the path of Sanatana-dharma. So you could say that anyone who is sincerely looking for such Truth with an open mind is already on the spiritual path, at least on some level, and is thus also a Dharmist, a follower of Sanatana-dharma. The point is that there is one and only one God and one Absolute Truth. The very first of the Vedic books named the Rig-Veda proclaims, Ekam Sat, Viprah Bahudha Vadanti (There is only one truth, only men describe it in different ways). So a Jew or a Christian or a Muslim who is in search of the Absolute Truth is automatically on the path of Sanatana-dharma. However, if they get stuck with accepting nothing more than their own local traditions, this may hamper their growth in understanding a broader range of the many aspects of the Supreme that are described in other scriptures, such as those of the Vedic literature. So a person’s progress depends on how far he or she really wants to go in this lifetime, and how they approach various levels of knowledge to understand the Absolute Truth. So those who may be accepted as followers of the Vedic tradition generally accept the following: A) The Vedic literature presents knowledge of the Absolute Truth and are the authority on the Vedic tradition; B) There are various ways to realize different aspects of this spiritual Truth; C) God can appear in different forms; D) We are given more than one life on this road of Self-realization; and E) That ultimately we are responsible for accepting the path we take and the progress we make.
    [Show full text]
  • Hindu Birth Customs but Often Also Differ Between Castes
    1094 LEADING ARTICLE Obstetrics BIRTH RITUALS AND THEIR ....................................................................................... PRESENT DAY OBSERVANCE The origins and performance of Hindu rites are not only somewhat complex Hindu birth customs but often also differ between castes. Here, we attempt to present some A R Gatrad, M Ray, A Sheikh common features of these rites in order to help non-Hindu healthcare profes- ................................................................................... sionals to develop a working apprecia- Marriage, pregnancy, and birth rituals tion of these practices and their significance. Manu, the legendary author of the any expectant mothers have and Shiva (The Destroyer). In Britain, Sanskrit Code of Law10 created a num- fears and anxieties about their the majority of Hindus are Vishnuvites.5 ber of sacraments or Samskaras—a word Mpregnancy. For Hindu pregnant Many Hindus believe that a person is which means ‘‘perfection’’. These are women, these general concerns may be born into a caste or acquires it by ‘‘activities that help achieve ‘purity’ as a compounded by difficulties in commu- behaviour;6 for example, a person of a result of which the personality of the nicating with healthcare professionals. lower caste by being ‘‘pious’’ can go individual is developed to the full, from It is our aim in this paper to provide higher up the caste ladder. Although no conception to the grave’’.11 Each sacra- clinicians with a basic understanding of longer officially recognised and less ment involves a prayer and often a Hindu birth customs in the hope that visible in modern India than in the past, ritual. Although only some of these such appreciation will go some way to the caste system still has a strong hold sacraments relate to the present discus- facilitating provision of culturally com- on Hindu families, and the impact of sion of birth customs, for completeness petent and sensitive care.
    [Show full text]