DOCSLIB.ORG

ESSENCE of TAITTIRIYA ARANYAKA Part 1

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
ESSENCE of TAITTIRIYA ARANYAKA Part 1 ESSENCE OF TAITTIRIYA ARANYAKA Part 1 ( KRISHNA YAJURVEDA) BY V. D. N. RAO 1 Compiled, composed and interpreted by V.D.N.Rao, former General Manager, India Trade Promotion Organisation, Pragati Maidan, New Delhi, Ministry of Commerce, Govt. of India, now at Chennai. Other Scripts by the same Author: Essence of Puranas:-Maha Bhagavata, Vishnu Purana, Matsya Purana, Varaha Purana, Kurma Purana, Vamana Purana, Narada Purana, Padma Purana; Shiva Purana, Linga Purana, Skanda Purana, Markandeya Purana, Devi Bhagavata;Brahma Purana, Brahma Vaivarta Purana, Agni Purana, Bhavishya Purana, Nilamata Purana; Shri Kamakshi Vilasa Dwadasha Divya Sahasranaama: a) Devi Chaturvidha Sahasra naama: Lakshmi, Lalitha, Saraswati, Gayatri; b) Chaturvidha Shiva Sahasra naama-Linga-Shiva-Brahma Puranas and Maha Bhagavata; c) Trividha Vishnu and Yugala Radha-Krishna Sahasra naama-Padma-Skanda- Maha Bharata and Narada Purana. Stotra Kavacha- A Shield of Prayers -Purana Saaraamsha; Select Stories from Puranas Essence of Dharma Sindhu - Dharma Bindu - Shiva Sahasra Lingarchana-Essence of Paraashara Smriti Essence of Pradhana Tirtha Mahima Essence of Upanishads : Brihadaranyaka , Katha, Tittiriya, Isha, Svetashwara of Yajur Veda- Chhandogya and Kena of Saama Veda-Atreya and Kausheetaki of Rig Veda-Mundaka, Mandukya and Prashna of Atharva Veda ; Also ‘Upanishad Saaraamsa’ (Quintessence of Upanishads) Essence of Virat Parva of Maha Bharata- Essence of Bharat Yatra Smriti Essence of Brahma Sutras Essence of Sankhya Parijnaana- Also Essence of Knowledge of Numbers Essence of Narada Charitra; Essence Neeti Chandrika-Essence of Hindu Festivals and Austerities Essence of Manu Smriti- Quintessence of Manu Smriti- Essence of Paramartha Saara; Essence of Pratyaksha Bhaskra; Essence of Maha Narayanopashid; Essence of Maitri Upanishad Essence of Vidya-Vigjnaana-Vaak Devi; Essence of Bhagya -Bhogya-Yogyata Lakshmi Latest releases 2 Essence of Soundarya Lahari- Essence of Popular Stotras- Essence of Pancha Maha Bhutas Essence of Pratyaksha Chandra- Essence of Gayatri*- Quintessence of Soundarya Lahari* 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] Preface: Taittiriya Aranyaka‟ (Part 1) covers 10 chapters of which 6 are Aranyaka proper. The first chapter of Aruna Prashna deals with the daily duties of „shrotriya brahmanas‟; Parashara Smriti aptly details the „Shat Karmas‟: Sandhyaa snaanam japo homo Devataanamcha pujanam, Vishwa Devaatithi yaamcha shatkarmaani diney diney/ or Sandhya Vandana after „baahyaantara shuchi‟ or external and internal cleanliness-Japa-Homa- Devatarchana and Puja- and vishwa deva-athithi seva. The second chapter discusses Pancha Maha Yagjnas to be observed daily viz. Deva Yagjna-Pirtu Yagjna-Bhuta Yagjna- Manushya Yagjna and Brahma Yagjna. Chapter 3 deals with the intricacies of homa karyas and Yagjnas. The Chapters 4 and 5 are worthy of avoidance as those are of rather risky contents of applied shrouta rituals. Chapter 6 relate to pitrumedha mantras and pitrumedha rituals of post- life relevance. The Chapters of 7-8-9 are „vallis‟ viz. Shiksha- Bhrigu and Ananda vallis, anchored to Taittiriya Upanishad. The 10th chapter is Maha Narayaonopanishad. An important highlight of this Script is the „Manasika Yagjna‟ which has ready applicability to the present generation; one may not be able to execute Agni Karyas or even time for Introspection with- standing the harsh winds of materialism and family responsibilities. In this context, a hesitant confession made by me before Maha Swami once at a chance prostration some five decades ago, I mumbled that despite our „genes‟ we could hardly perform karmas of virtue like agni karyas and even the minimal sandhya vandana properly; he smiled and said: „Be Good and Do Good‟! Is that not the Essence of Veda- Vedangas, Upanishads and even Scriptures of Hinduism, and for that matter all the Religions! Aakaashat patitam toyam Sarva Deva namaskaarah Keshavam pratigacchati! My earlier efforts in the past covered Essence of Dwaadasha Upanishads- already released by the website of kamakoti.org in the Articles Section were: Brihadaranyka, Katha, Taittiraya, Isha, Svetahsvatara of anchored to Yajurveda; Chhandogya Kena and Maitreya by SaamaVeda; Kaushitaki and Atreya of Rig Veda; and Mundaka, Manduka and Prashna by Atharvana Veda. Those were supplemented in the series with that of Maha Narayanopanishad and Maitri Upanishad which too were released by the website. Our family bonds with Kanchi Mutt are over half century old. After retirement of active service during which I visited several countries and witnessed the nuances of dharma, especially after visits to USA- Italy, Gernany, Soviet Union -Israel- South and Far Easts- and Middle East especially Riyadh and Tehran and sought to absorb some flashes of their religious thoughts. I adopted 'writing' as a passion especially on Hindu Dharma and its global „prachaara‟. Blessed was the day when I had hesitantly showed sketchy manuscripts of a couple of Puranas to Balaswami HH. Vijayendra Sarasvati and his encouragement- guidance- and inspiration has blessed me 3 eversince. This has been enabling to add my squirrel like efforts towards Dharma Prachaara. He is literally extending my longevity to do translations of various aspects of Hindu Thought into English. This modest effort of Essence of Taittiriya Aranyaka is placed at the golden feet of Maha Swami as a lotus flower with venerative prostrations; indeed He is our Family God who was not only the illustrious „Walking God‟ but the unfailing beacon of Hindu Dharma, underlining the concept of Aham Brahmasmi or one‟s own Antaratma or Inner Conscience is Paramatma the Supreme. VDN Rao, Chennai CONTENTS PAGE Prashna One 7 1.1.1-7: On Jala Devata and Sarasvati- 1.2.1-11( P7): The Time Cycle- 1.3.1-12 (P8)- 1.3. 1-12 & 1.4-1- 8: About Shad Ritus or The Six Seasons (P9) 1.5.1-5: Vaishva Devas (P 10) 1.6.1-8- Description of Six Seasons again (P11) 1.7.1- 20: Aditya-svarupas- (P12) 1.8.1-23. Kaalamaana- Vishnu-Death and Beyond -Suryas ( P 13) 1.9.1-18: Agni- Vaayu -Marut / Parjanya swarupas and the recycling of energies (P 15)- 1.10.1-17: Worship of Prithvi- Swarga-Agni-Aditya for their unique magnificence (P 16) 1.11.1-21: Soma - Purification - Gayatri- Introspection ( P 17) 1.12.1-14) Offerings to Indra, Rudra, Subrahmanya, Agni Swarupas (P 24) - 1.13.1-10: Aditi the Infinity and Martanda the Generator of Life on Earth (P 25)- 1.14.1-11: Surya- the Seasons-Samvatsara- Kaalamaana (P 26)- 1.15.1-10: Ashta Aditya Purushas (P 27)- 1.16.1: The glory of Eight Suryas (P 28.) 1.17.1-4: Vayu (P28) Purusha Swarupas- 1.18.1-3 : Ashta Shaktis of Agni Deva (P 29)1.19.1-2: Direction wise placement of Narakas (P29) 1.20.1-3: May the Beings on Earth be protected by Indraadi Devas P (29) 1.22.1-10: May mantra Jalas be showered as Mantra Pushpas on Devas (P30) 1.22.11-22 : Construction of Homa Kunda (P 33) 1.23.1-20: Ancient Maharshis discovered Kurma as the Adi Purusha and the works of Arunaketu with mantric powers (P 34) 1.24. 1-11: Maharshis by the „mantra shakti‟ collect waters and manifest Arunaketuka Agni! (P 36) 1.25.1-9: Preparation of Homa Kunda (P 37) 1.26.1-15: Worship of Agni Deva in varied forms and the rules and benefits ( P 38) 1.27.1- 20: Wake up call before Yagjna Karyas to maintain „bahyaantara shuchi‟ and reap benefits of longevity and swarga( P 39) 1.28.1-2: Might of Agni to demolish demonic shaktis ( P 42) 1.29.1-3: Parjanya Deva brings in joy and contentment (P 42) 1.30.1-3: May mantra shakti lead to physical fulfillment and good progeny ( P 43) 1.31.1-16: Worship to Kubera and of Agni Deva (P 43)-1.32.1-9: Prescribed methodology of Dharma alone the lead factor to fulfillment!(P 44) Prashna Two 44 2.1-6. Yagjnopaveeta Prashasti (P. 45)- 2.2. 1-7: Prajapati‟s boon to Rakshasaas resulting war with Indra saved by Gayatri ( P.46) -2.3.1-9: Kushmanda / Pumpkin homa: Prayaschitta to purify one‟s sins; Pumpkin like a human body with pulp and fluids to wash out and cleanse the consciousness from sins. 2.4.1-8: (P. 47) An address to alleviate unpaid debts, indulging in the spread of misleading rumors, and curing physical diseases by the execution of kushmanda homa. 2.5.1-17: ( P 47) Worship to Agni by 4 appropriate mantras an assured climb up to long and contented life ( P 48) -2.6. 1-13: Vaishvanara worship an assured path of negating indebtedness (P 49) 2.7. 1-4: Ideal progeny and disease-free long life ( P 49) - 2.7: 1-4. Vaataarshana Maharshi prescribes „deeksha‟ preceeded by Kushmanda Homa (P 2.7.1- 2-2.8.1-10: Taking to „Deeksha‟ or Initiation and the do‟s-and don‟t‟s ( P 53) 2.9. 1-2: Significance of Svaadhyaaya or Self- Study (P 53) 2.10.1-8: Pancha Maha Yagjnas: Deva Yagjna, Pitru Yagjna- Bhuta Yagjna, Manushya Yagjna and Brahma Yagjna (P 54) 2.11. 1-7: Performance of Brahma Yagjna ( P 60) 2.12.1-4 : Requirements- Difficulties- Exceptions of the practice of „Svadhyaaya‟/ Brahma Yagjna ( P 61) 2.13: 1-5 : Further details of Brahma Yagjna-(P 61) 2.15.1-9 Positive Impact of „Svaadhyaaya‟- (P 62) 2.16. 1-4: Inappropriate deeds call for Tri-Veda pathana or Tri Ratra Gayatri- (P 63) 2.17.1-2: Purification and prescribed Atonement- (P63) 2.18: 1-8: Prayaschitta regains the good-will of Devas- ( P 64) 3 2.19. 1-5: Ultimate Protective Shelter- Surrender with Faith- Glory of „Sishumaara‟ ( P 64) 2.
Load more

Recommended publications
  • Art. IX.—On the Interpretation of the Veda
    303 ART. IX.—On, the Interpretation of the Veda. BY J. MUIR, Esq. I AM led to make some remarks on the subject of this paper by a passage in Mr. Cowell'3 preface to the fourth volume of the late Professor Wilson's translation of the Big- veda, which appears to me unduly to depreciate the services which have already been rendered by those eminent scholars both in Germany and in England who have begun to apply the scientific processes of modern philology to the explanation of this ancient hymn-collection. Mr. Cowell admits (p. vi.),— " As Vaidik studies progress, and more texts are published and studied, fresh light will be thrown on these records of the ancient world; and we may gradually attain a deeper insight into their meaning than the mediaeval Hindus could possess, just as a modern scholar may understand Homer more thoroughly than the Byzantine scholiasts." But he goes on to say :— "It is easy to depreciate native commentators, but it is not so easy to supersede them; and while I would by no means uphold Sayana as infallible, I confess that, in the present early stage of Vaidik studies in Europe, it seems to me the safer course to follow native tradition rather than to accept too readily the arbitrary con- jectures which continental scholars so often hazard." Without considering it necessary to examine, or defend, all the explanations of particular words proposed by the foreign lexicographers alluded to by Mr. Cowell, I yet venture to think that those scholars have been perfectly justified in com- mencing at once the arduous task of expounding the Veda on the principles of interpretation which they have adopted and enunciated.
    [Show full text]
  • An Integrative Framework for Temple Tourism Destination of Odisha: the Marketing and Management Perspectives, Case Study on Golden Triangle of Odisha, India
    INTERNATIONAL JOURNAL OF SCIENTIFIC & TECHNOLOGY RESEARCH VOLUME 9, ISSUE 01, JANUARY 2020 ISSN 2277-8616 An Integrative Framework For Temple Tourism Destination Of Odisha: The Marketing And Management Perspectives, Case Study On Golden Triangle Of Odisha, India P.P.Mohanty, Dr. Sapan Kumar Sadual Abstract: The tourism industry is changing rapidly across the globe that ultimately accountable towards the sustainability of the destination. Tourists derive the unforgettable experience by the dint of destination attributes like competitiveness, attractiveness, and uniqueness. The success and failure of a particular destination solely depend on the various attributes that make and mars the image of the destination. The existence of both destination and tourism is vital for future survival in terms of many touristic activities. Odisha, the land of spiritualism, has been laced with history, heritage, culture, faith and belief of various temples, but in particular temple tourism as a single entity has not been promoted instead of vast potential and prospects. Hence it is a major and prolific step taken by the author to study and find the way for promoting Odisha as an emerging temple tourism destination concentrating and focusing in and around Bhubaneswar-Puri- Konark, the golden triangle circuit. Index Terms: Temple tourism, Marketing, Management, Destination, Golden triangle ———————————————————— 1 INTRODUCTION Since then temples have been significant in all religions. In In this cut-throat competitive era, lagging behind all other many people’s opinion religious, spiritual and pilgrimage all sectors, the tourism industry is growing rapidly and has are enticed or engulfed within the temple tourism being been emerged as a vehicle for socio-economic, cultural and propelled by the faith, belief, religion, somehow correct, but sustainable development.
    [Show full text]
  • A Study of the Early Vedic Age in Ancient India
    Journal of Arts and Culture ISSN: 0976-9862 & E-ISSN: 0976-9870, Volume 3, Issue 3, 2012, pp.-129-132. Available online at http://www.bioinfo.in/contents.php?id=53. A STUDY OF THE EARLY VEDIC AGE IN ANCIENT INDIA FASALE M.K.* Department of Histroy, Abasaheb Kakade Arts College, Bodhegaon, Shevgaon- 414 502, MS, India *Corresponding Author: Email- [email protected] Received: December 04, 2012; Accepted: December 20, 2012 Abstract- The Vedic period (or Vedic age) was a period in history during which the Vedas, the oldest scriptures of Hinduism, were composed. The time span of the period is uncertain. Philological and linguistic evidence indicates that the Rigveda, the oldest of the Vedas, was com- posed roughly between 1700 and 1100 BCE, also referred to as the early Vedic period. The end of the period is commonly estimated to have occurred about 500 BCE, and 150 BCE has been suggested as a terminus ante quem for all Vedic Sanskrit literature. Transmission of texts in the Vedic period was by oral tradition alone, and a literary tradition set in only in post-Vedic times. Despite the difficulties in dating the period, the Vedas can safely be assumed to be several thousands of years old. The associated culture, sometimes referred to as Vedic civilization, was probably centred early on in the northern and northwestern parts of the Indian subcontinent, but has now spread and constitutes the basis of contemporary Indian culture. After the end of the Vedic period, the Mahajanapadas period in turn gave way to the Maurya Empire (from ca.
    [Show full text]
  • 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.
    [Show full text]
  • Wish You All a Very Happy Diwali Page 2
    Hindu Samaj Temple of Minnesota Oct, 2012 President’s Note Dear Community Members, Namaste! Deepavali Greetings to You and Your Family! I am very happy to see that Samarpan, the Hindu Samaj Temple and Cultural Center’s Newslet- ter/magazine is being revived. Samarpan will help facilitate the accomplishment of the Temple and Cultural Center’s stated threefold goals: a) To enhance knowledge of Hindu Religion and Indian Cul- ture. b) To make the practice of Hindu Religion and Culture accessible to all in the community. c) To advance the appreciation of Indian culture in the larger community. We thank the team for taking up this important initiative and wish them and the magazine the Very Best! The coming year promises to be an exciting one for the Temple. We look forward to greater and expand- ed religious and cultural activities and most importantly, the prospect of buying land for building a for- mal Hindu Temple! Yes, we are very close to signing a purchase agreement with Bank to purchase ~8 acres of land in NE Rochester! It has required time, patience and perseverance, but we strongly believe it will be well worth the wait. As soon as we have the made the purchase we will call a meeting of the community to discuss our vision for future and how we can collectively get there. We would greatly welcome your feedback. So stay tuned… Best wishes for the festive season! Sincerely, Suresh Chari President, Hindu Samaj Temple Wish you all a Very Happy Diwali Page 2 Editor’s Note By Rajani Sohni Welcome back to all our readers! After a long hiatus, we are bringing Samarpan back to life.
    [Show full text]
  • PDF Format of This Book
    COMMENTARY ON THE MUNDAKA UPANISHAD COMMENTARY ON THE MUNDAKA UPANISHAD SWAMI KRISHNANANDA Published by THE DIVINE LIFE SOCIETY P.O. SHIVANANDANAGAR—249 192 Distt. Tehri-Garhwal, Uttarakhand, Himalayas, India www.sivanandaonline.org, www.dlshq.org First Edition: 2017 [1,000 copies] ©The Divine Life Trust Society EK 56 PRICE: ` 95/- Published by Swami Padmanabhananda for The Divine Life Society, Shivanandanagar, and printed by him at the Yoga-Vedanta Forest Academy Press, P.O. Shivanandanagar, Distt. Tehri-Garhwal, Uttarakhand, Himalayas, India For online orders and catalogue visit: www.dlsbooks.org puBLishers’ note We are delighted to bring our new publication ‘Commentary on the Mundaka Upanishad’ by Worshipful Sri Swami Krishnanandaji Maharaj. Saunaka, the great householder, questioned Rishi Angiras. Kasmin Bhagavo vijnaate sarvamidam vijnaatam bhavati iti: O Bhagavan, what is that which being known, all this—the entire phenomena, experienced through the mind and the senses—becomes known or really understood? The Mundaka Upanishad presents an elaborate answer to this important philosophical question, and also to all possible questions implied in the one original essential question. Worshipful Sri Swami Krishnanandaji Maharaj gave a verse-by-verse commentary on this most significant and sacred Upanishad in August 1989. The insightful analysis of each verse in Sri Swamiji Maharaj’s inimitable style makes the book a precious treasure for all spiritual seekers. —THE DIVINE LIFE SOCIETY 5 TABLE OF Contents Publisher’s Note . 5 CHAPTER 1: Section 1 . 11 Section 2 . 28 CHAPTER 2: Section 1 . 50 Section 2 . 68 CHAPTER 3: Section 1 . 85 Section 2 . 101 7 COMMENTARY ON THE MUNDAKA UPANISHAD Chapter 1 SECTION 1 Brahmā devānām prathamaḥ sambabhūva viśvasya kartā bhuvanasya goptā, sa brahma-vidyāṁ sarva-vidyā-pratiṣṭhām arthavāya jyeṣṭha-putrāya prāha; artharvaṇe yām pravadeta brahmātharvā tām purovācāṅgire brahma-vidyām, sa bhāradvājāya satyavāhāya prāha bhāradvājo’ṇgirase parāvarām (1.1.1-2).
    [Show full text]
  • The Four Vedas
    pdfMachine by Broadgun Software - a great PDF writer! - a great PDF creator! - http://www.pdfmachine.com http://www.broadgun.com The Four Vedas Rigveda contains mainly mantras in praise of various vedic deities and prayers to them. It is divided in two ways. 8 ashtakas comprising of 64 adhyayas ORversesverses 10 mandalas comprising of 85 anuvakas in total there are 1028 suktams made up of 10552 mantras. A suktam is a collection of mantras on a particular subject. Originally there were 21 branches of this veda, but now only to i.e.:- Bhashkala and Sakala are in existing. The sub texts of this veda are Brahmanas ( procedural instructions) - Kaushitaki, Sangrayana and Aithareya Aranyakas - Kaushitaki and Aithareya Upanishads - Kaushitaki and Aithareya Gruhya sutra - Asvalayana Yajurveda There are two schools of yajurveda. The shukla yajurveda and the krishna yajurveda. The main difference is that in shukla yajurveda we find mantras alone whereas krishna yajurveda is a mix of mantras and the relevant brahmana bhaga also. Yajurveda consists mainly of procedural mantras used in yajnas and it is in prose. The shukla yajurveda has got two main branches as of today. 1. Vajasaneyi madhyandiniya mainly found in north india 2. Kanva mostly found in Tamil Nadu. Vajasaneyi samhita consists of 303 anuvakas made up of 1975 kandikas classifiec into 40 chapters. Kanva samhita againa has got 40 chapters divided into 328 anuvakas comprising of 2086 kandikas. 1 The krishna yajurveda is made up of 7 kandas divided into 44 prasnas. There are 651 anuvakas made up of 2198 panchashatis (group of fifty words).
    [Show full text]
  • The Mahabharata of Krishna-Dwaipayana Vyasa SALYA
    The Mahabharata of Krishna-Dwaipayana Vyasa SALYA PARVA translated by Kesari Mohan Ganguli In parentheses Publications Sanskrit Series Cambridge, Ontario 2002 Salya Parva Section I Om! Having bowed down unto Narayana and Nara, the most exalted of male beings, and the goddess Saraswati, must the word Jaya be uttered. Janamejaya said, “After Karna had thus been slain in battle by Savyasachin, what did the small (unslaughtered) remnant of the Kauravas do, O regenerate one? Beholding the army of the Pandavas swelling with might and energy, what behaviour did the Kuru prince Suyodhana adopt towards the Pandavas, thinking it suitable to the hour? I desire to hear all this. Tell me, O foremost of regenerate ones, I am never satiated with listening to the grand feats of my ancestors.” Vaisampayana said, “After the fall of Karna, O king, Dhritarashtra’s son Suyodhana was plunged deep into an ocean of grief and saw despair on every side. Indulging in incessant lamentations, saying, ‘Alas, oh Karna! Alas, oh Karna!’ he proceeded with great difficulty to his camp, accompanied by the unslaughtered remnant of the kings on his side. Thinking of the slaughter of the Suta’s son, he could not obtain peace of mind, though comforted by those kings with excellent reasons inculcated by the scriptures. Regarding destiny and necessity to be all- powerful, the Kuru king firmly resolved on battle. Having duly made Salya the generalissimo of his forces, that bull among kings, O monarch, proceeded for battle, accompanied by that unslaughtered remnant of his forces. Then, O chief of Bharata’s race, a terrible battle took place between the troops of the Kurus and those of the Pandavas, resembling that between the gods and the Asuras.
    [Show full text]
  • Shree Jagannath Temple at Puri : a Study on Aruna Stambha, Simha Dwara and Baisi Pahacha
    ISSN 0970-8669 Odisha Review Shree Jagannath Temple at Puri : A Study on Aruna Stambha, Simha Dwara and Baisi Pahacha Dr. Benudhar Patra he massive temple of Shree Jagannath (214 Tfeet 8 inches high above the road level) located at Puri (the hallowed srikshetra or the Purushottam kshetra) near the sea (the Bay of Bengal), in the state of Odisha on the eastern coast of India is not only a sacred Hindu temple but also one of the char dhamas (four dhamas/ four traditional pilgrimage centres) of the Hindu devotees and pilgrims. It is the symbol and embodiment of the Odia culture and civilization. The temple was built in the 12th century CE by King Anantavarman Chodaganga Deva (c. 1078 to c. 1147 CE) of the Eastern Ganga dynasty and is moulding the social, economic, political, religious gate (lion gate or simha dwara) of Shree and cultural life of the people of Odisha for Jagannath Temple. The pillar is named so after centuries. The temple is built in the Kalinga style the name of Aruna, the charioteer of the Sun God. of architecture and is significant for its marvellous It is a magnificent sixteen-sided monolithic column art, architecture and sculpture. Apart from the of chlorite stone set on an exquisite pedestal, main temple complex, the aruna stambha delicately carved of the same material. According standing in front of the temple, the simha to R.L.Mitra1 the carvings on the plinth “are of dwara or the lion gate or the main entrance of the most sumptuous description, the like of which the temple and the baisi pahacha (the flight of are to be seen nowhere else in India.” It is 25 twenty two steps) leading into the temple complex feet, and 2 inches in height, 2 feet in diameter, from the simha dwara are very noteworthy to and 6 feet and 3.5 inches in circumference.
    [Show full text]
  • Post Flood Management Dr Ravinder K Jangral Flooding, and Mass Tetanus Vaccination Programs Are Not Indi- Cated
    Desi Kattey....Page-44 SUNDAY, SEPTEMBER 28, 2014 INTERNET EDITION : www.dailyexcelsior.com/magazine Serving mankind...Page-33 NAVRATRA FESTIVAL Navratri, the word is formed Chandraghanta Goddess Chandraghanta is the third among the using two words 'Nava' and nine forms of Durga. Goddess Chandraghanta is 'Ratri'. Nava means nine and worshipped on the third day of Navratri. The word Chandraghanta means knowledge, bliss, peace Ratri means nights hence and serenity. Goddess Chandraghanta is depicted Navratri literally means nine with a half-circular moon on her forehead. nights. During the festival of Kushmanda Goddess Kushmanda is the fourth among the Navratri, Maa Durga is wor- nine forms of Durga. Goddess Kushmanda is shipped and revered in Her var- worshipped on the fourth day of Navratri. The abode of Goddess Kushmanda is the Bhima- ious forms for ten days and nine parvat. Goddess Kushmanda is depicted with nights. Navratri is celebrated eight arms holding weapons and a mala (rosary). Skanda Mata with much gusto in the Hindu Goddess Skanda Mata is the fifth among calendar month of Ashwin the nine forms of Durga. Goddess Skanda is which is around September- worshipped on the fifth day of Navratri. God- dess Skanda Mata gets Her name as She is October as per the Gregorian depicted holding Her son Skanda on her lap. calendar. Although Navratri is It is believed that with blessings of Goddess Skanda Mata any individual can become an celebrated multiple times dur- ocean of wisdom and knowledge. ing the year but the Navratri cel- Katyayani Goddess Katyayani is the sixth among the ebrated on the onset of winter in nine forms of Durga.
    [Show full text]
  • Role of Environment in Vedic Literature
    IJA MH International Journal on Arts, Management and Humanities 7(1): 147-150(2018) ISSN No. (Online): 2319–5231 Role of Environment in Vedic Literature Puspa Saikia Assistant Professor, Department of Sanskrit, Ghanakanta Baruah College, Marigaon, Assam, INDIA (Corresponding author: Puspa Saikia) (Received 15 February, 2018, Accepted 27 April, 2018) (Published by Research Trend, Website: www.researchtrend.net) ABSTRACT: Environment is surrounding the whole gamut of diverse. It includes the land, water, vegetation, air and the whole range of the social order and covers all the disciplines, such as chemistry, biology, ecology, sociology etc. that affect and describe these interactions. Environment would automatically be protected through ethical and spiritual life of the people. Indian life rotates around Indian literature contained in Vedas, Upanishads, Epics and the puranas with dharmashastras in the background. Veda is considered the main source of knowledge. The Vedic literature gives us the genuine principles to adjust with our environment and lead a spiritual life full of bliss. The Veda specially has dealt in detail about various aspects of environment and showed more concern for ecology. Most of the environmental problems of the present day are essentially man made. The role of man is therefore important for shape the environment in perfect harmony. So the proper following of the Vedic techniques, methods and principles and the new knowledge generated through science and technological research should be employed to save the human beings from environmental degradation. I. INTRODUCTION Environment is surrounding the whole range in which we observed, experience and react to event and changes. Environmental Science in its broadest sense in the science of complex interactions that occur among the terrestrial, atmospheric, aquatic, living the anthropological environments and includes all the disciplines such as chemistry, biology, ecology, sociology etc.
    [Show full text]
  • Sankhayana Aranyaka
    ORIENTAL TRANSLA TION F UND NEW SERIES XV VO L. III SANKHAYANA ARANYAKA WITH AN APPENDIX O N TH E MA H AVRATA ART R B IEDALE EIT H U ERR K H M . A B . L . O , , . O th e In ner Tem le B arrister-d l -Law and o th o n f p , , f e C lo ial Ofice PRINTED AND P UBLISH ED UNDER TH E P A TRONAGE OF TH E ROYA L A SIATIC SOCIETY A ND SOLD AT 22 ALBEMARLE STREET L ND N , , O O 1 9 0 8 C O N T E N T S. P A G E S V l l —XV The Mah avrata I ah I. The M avrata (c o n clu sio n ) The Pa th after Dea th Na IV. The ture o f Brahm an Un o f S V. The ity the elf V I. The Defin itio n s o fBrahm an The Sam hita Upan i sad The Sam hita Upan i sad (co n clusi o n ) I n X . The Strife o fthe Se ses X n n h . The I ter al Agn i o tra P a XI. The resages o f De th The Spell o f the Bilva A m ulet The Brahm an O fferi n g The Brahm an O fferin g (co n clusi o n ) Vam sa X V. The T A P PE NDIX . h e Ma hdvm ta P R E F A C E . Sankh a an a an a a a an TH OUGH MSS .
    [Show full text]