The Religion of the Veda Given Before Va Rious Learned Institutions O F

Total Page:16

File Type:pdf, Size:1020Kb

The Religion of the Veda Given Before Va Rious Learned Institutions O F W A M E R /CA N L E C TUR E S ON TH E H IS TOR Y OF R E LI GI ON S — — SEVENTH S ERIES 1 906 1 90 7 THE RELIGION OFTHE VEDA THE AN CIENT RELIGION OF INDIA (FROM R I G-VEDA T O U PAN I SH AD S) BY D LL. D. A R E BLOO F ELD Ph . M U IC M I , P rofessor of San skrit an d C om parative Philology in John s H opkins U n i ersit B a im o e v y, lt r P PUT AM’S SONS G. N NEW YORK AND LONDON B ? AM ’S SON S G . P . P UTN t he finickerbocker p ress. FA PR E C E . H IS volume reproduces with some little ampli ficatio n six lectures on the Religion of the Veda given before va rious learned institutions o f d a — America uring the f ll and winter O f 1 906 07. The period of time and the amount O f literature embraced in the term Vedic are large ; moreover a n y discussio n of this religion that d eserves th e n am e must also include a gl a nce at the prehistoric periods h O f whic preceded the religion the Veda . Con n a u seque tly my tre tment m st be selective . It was n o t ffi u h n o di c lt to make the selection . I ave t thought it n ecessary to include a complete account O f Vedic mythology and legend nor d id the d etails of priestly ritu a l a n d religious folk -practices seem to me to c a ll for elaborate exposition at this time a n d under the circumstances of a popular treatment O f n On h d d Vedic religio . the other an , it seeme both interesting an d important to bring o ut as m a rkedly as possible the development O f the re ligious th ought of th e Veda in d istinction from P refa ce m a a myth and cere ony . The re der o f these p ges a will , I hop e , le rn to his satisfaction how the religion of the Veda rests upon a prehistoric foundation which is l argely n ature myth ; how it continues in the Rig-Ved a hym ns as hiera tic ritu a l worship of polytheistic gods ; how this religion grew more a n d more form a l and mechanical in the Yaj ur-Ved a s a n d a a a Br hman s , until it was pr ctically abandoned how and when a rose the germs of higher religious fi a thought ; and , n lly , how the motives and prin ciples th at underlie this entire chain of ment a l u a a events landed H ind thought , at a comp r tively re early period , in the pantheistic and pessimistic ligio n O f the Upanishads which it has n ever a ga in a ab ndoned . A ICE LOOM IELD M UR B F . OH NS H O P KI N S N IV RSITY J U E , BALTIMOR A rzl 1 0 E , p , 9 7. A NN OUNCEM ENT . H E American L ectures on the H istory of Religions are d elivered under the auspices of the American Committee for Lectures on the H istory O f . 1 8 2 Religions This Committee was organised in 9 , for the purpose o f instituting popular courses i n n the History of Religio s , somewhat after the style of L in d d the H ibbert ectures England , to be elivere an n ually by the best scholars O f Europe an d this i n country , various cities , such as Baltimore , Boston , h Brooklyn , C icago , New York , Philadelphia , an d others . The terms o f association u nd er wh ich th e Commit tee exist are as follows I O A n . The bject of this ssociatio shall be to provide courses of lectures on the history of religions , to d a be delivere in v rious cities . 2 A d d s . The ssociation shall b e compose of elegate i co -O from Institutions agree ng to perate , or from Local Bo ards organised wh ere such co-operatio n is not possible . d — a O r 3 . These elegates one from e ch Institution vi An n o u n cem en t L oc a l Bo ard sh a ll constitute themselves a Council under the n a me O f the Americ a n Com " m itte e for Lectures on the History O fReligions . The Council sh a ll elect out of its n umber a Ch a ir m a n a S a . , ecretary , and a Tre surer All a O f a a a 5 . m tters loc l det il sh ll be left to the In stitu tion s L a or oc l Boards , under whose auspices a re the lectures to be delivered . 6 A . course of lectures on some religion , or phase of a O f w religion , from an h istoric l point vie , or on O f a a subject german e to the study religions , sh ll a a m a be delivered annu lly , or at such interv ls as y a f re re be found practic ble , in the dif erent cities p A sented by this ssociation . a a 7 . The Council ( ) sh ll be charged with the selec O f b tion the lecturers , ( ) shall have charge of the 5 a funds, ( ) sh ll assign the time for the lectures in h each city , and perform suc other functions as a may be necess ry . 8 . Polemical subjects , as well as polemics in the treat a ment of subj ects , sh ll be positively excluded . The lecturer shall be chosen by the Council at least ten months before the date fixed for the O f course lectures . The lectures shall be delivered in the va rious cities a n d between the months o f S eptember J une . The copyright o f the lectures sh all be the prop e r a ty of the Associ tion . An n o u n cem en t ’ n e - a m a a 1 2 . O h lf of the lecturer s co pens tion sh ll be p a id a t the completion O f the entire course and the seco n d h alf upo n the publicatio n of the lectures . 1 n u 3 . The compensatio to the lect rer shall be fixed in each c ase by the Cou n cil . 1 4 . The lecturer is not to deliver elsewhere any of the lectures for which he is e n gaged by the m h Co mittee , except wit th e sanction of the Committee . The Committee as now constit uted is as follows a a an L S t . Prof . Cr wford H . Toy , Ch irm , 7 owell , D r. a a . C mbridge , Mass Rev J ohn P Peters , Tre s 2 th t u re r 2 W S . , 5 est 99 , New York ; Prof Morris r S 2 8 S 2 d S t . Ph ilad e l J astrow, J . , ecretary, 4 outh 3 , P a F a a . phi , Prof r ncis Brown , Union Theological h il a . Gott e S emin ry , New York ; Prof Richard , Col w N e F . umbia University , York ; Prof . R . Harper, a U niversity of Chic go , Chicago , Ill . Prof . Paul 1 A 2 1 . Haupt , 5 Madison venue, Baltimore , Md ; F W . n n Prof . H ooper, Brookly I stitute , Brooklyn , W a Y . N . ; Prof E Hopkins , New H ven , Conn ; d x a Prof. Edwar Kno M itchell , H rtford Theologi cal S a . F . emin ry , Hartford , Conn ; Prof George F . a d a . S Moore , C mbri ge , M ss Rev K anders , n a F S a Bosto , M ss . ; Pres . C . outhworth , Me dville S a a . Theological emin ry , Me dville , Pa The lecturers in the course O f American Lectures on the H istory of Religions and the titles o f their volumes a re as follows —1 8 — - 1 8 . W . Ph D D . 94 9 5 Prof T Rhys avids , Buddhism . 1 6— — D M LL D 8 1 8 . D . 9 97 Prof aniel G Brinton , , Religion of Primitive Peoples . — — — D . D . 1 8 1 8 8 . 97 9 Rev Prof T K Cheyne , J ewish L Religious ife after the Exile . — — D — 1 8 8 1 8 . a D . 9 99 Prof K rl Budde , Religion of Israel to the Exile . — - Ph . D 1 0 1 0 . S . 9 4 9 5 Prof Georg teindorff, The A a Religion O f the ncient Egypti ns . — 6— r e P ro f. G eo W D . D D . 1 0 1 0 LL . 9 5 9 g illiam Knox , D O f a a The evelopment Religion in J p n . The present course of lectures , the seventh in the s e ri es w as , delivered by Professor Maurice Bloomfield , D m P h . D . L . O f a a L . S , , Professor nskrit an d Co par tive a t Philology the J ohns Hopkins University , and one O f L a the leading authorities o n Vedic iter ture .
Recommended publications
  • 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.
    [Show full text]
  • L,L Ll an EARLY UPANISADIC RE,ADER
    AN EARLY UPANISADIC RE,ADER With notes, glossary, and an appendix of related Vedic texts Editedfor the useof Sanskritstudents asa supplementto Lanman'sSariskr it Reader HaNs Flrrunrcn Hocr l l, l i ll MOTILAL BANARSIDASSPUBLISHERS PRIVATE LIMITED . DELHI First Edition : DeLhi 2007 Contents Preface lx Introduction 1 O by Hansllenrich I tock The Texts 25 I: The mystical significanceof the sacrificialhorse (BAU (M) 1:1) 27 ISBN:8l-208 3213,2 (llB) II: A creationmyth associatedwith the agnicayanaand a6vamedha ISBN:81-208321+0 (PB) (from BAU (M) 1:2) 28 III: 'Lead me from untruth(or non-being)to truth(or being) ...' (fromBAU (M) 1:3) 29 MOTILAI, BANARSIDASS IV: Anothercreation myth: The underlying oneness (BAU (M) 1:4) 29 4l U.A. Btrngalow Road, Jawahar Nagar, Dclhi t i0 007 V: A brahminturns to a ksatriyaas teacher, and the parable of Mahalami 8 Chmber, 22 Bhulabhai Desi Road, lvlumbai 400 02ii the sleepingman (from BAU (M) 2:l) 203 Royapetrah High Road, N{ylapore, Chennai 600 004 33 236, 9th N{ain III Block,Jayanagar, Bangalore 560 0l I VI: Yajnavalkyaand Maitreyi (BAU (M) 2:a) J+ Sanas Plaza, 1302 Baji Rao Road, pune 4l I 002 8 Camac Street, Kolkara 700 0 I 7 VII: Ydjffavalkya'sdisputations at the assemblyof King Janaka,1: Ashok Rajparh, Patna 800 004 The cows andthe hotr A6vala(BAU (M) 3:l) 36 Chowk, Varanasi 221 001 VIII: Yajfravalkya'sdisputations at the assemblyof King Janaka,2: Releasefrom "re-death"(BAU (M) 3:3) 38 IX Ydjfravalkya'sdisputations at the assemblyof King Janaka,3: VacaknaviGargi challengesYajfravalkya (BAU (M) 3:8) 39 X: Yajiiavalkya'sdisputations at the assemblyof King Janaka,4: Afr ifr, and VidagdhaSakalya's head flies apart(from BAU (M) 3:9) 40 XI: The beginningof Svetaketu'sinstruction in the transcendental unity of everything(from ChU 6:1-2) 42 XII: The parablesof the fig treeand of the salt,and ilr"trTR (ChU 6:12and 13) +J XIII: The significanceof 3:r (ChU 1:1 with parallelsfrom the Jaiminiya-, , Jaiminiya-Upanisad-,and Aitareya-Brahmanas,and from the Taittiriya- Aranyaka) 44 l.
    [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]
  • Application Employee of High Sr No
    Application Employee of High Sr No. Seq No Rollno Applicant Full Name Father's Full Name Applicant Mother Name DOB (dd/MMM/yyyy) Domicile of State Category Sub_Category Email ID Gender Mobile Number Court Allahabad Is Present Score 1 1000125 2320015236 ANIL KUMAR SHIV CHARAN ARYA MAHADEVI 6/30/1990 Uttar Pradesh OBC Sports Person (S.P.)[email protected] Male 9911257770 No PRESENT 49 2 1000189 2320015700 VINEET AWASTHI RAM KISHOR AWASTHI URMILA AWASTHI 4/5/1983 Uttar Pradesh General NONE [email protected] 8423230100 No PRESENT 43 3 1000190 2110045263HEMANT KUMAR SHARMA GHANSHYAM SHARMA SHAKUNTALA DEVI 3/22/1988 Other than Uttar Pradesh General [email protected] 9001934082 No PRESENT 39 4 1000250 2130015960 SONAM TIWARI SHIV KUMAR TIWARI GEETA TIWARI 4/21/1991 Other than Uttar Pradesh General [email protected] Male 8573921039 No PRESENT 44 5 1000487 2360015013 RAJNEESH KUMAR RAJVEER SINGH VEERWATI DEVI 9/9/1989 Uttar Pradesh SC NONE [email protected] Male 9808520812 No PRESENT 41 6 1000488 2290015053 ASHU VERMA LATE JANARDAN LAL VERMA PADMAVATI VERMA 7/7/1992 Uttar Pradesh SC NONE [email protected] Male 9005724155 No PRESENT 36 7 1000721 2420015498 AZAJUL AFZAL MOHAMMAD SHAHID NISHAD NAZMA BEGUM 2/25/1985 Uttar Pradesh General NONE [email protected] 7275529796 No PRESENT 27 8 1000794 2250015148AMBIKA PRASAD MISHRA RAM NATH MISHRA NIRMALA DEVI 12/24/1991 Uttar Pradesh General NONE [email protected] Male 8130809970 No PRESENT 36 9 1001008 2320015652 SATYAM SHUKLA PREM PRAKASH
    [Show full text]
  • The Science Behind Sandhya Vandanam
    || 1 Sri Nrisimha Priya (Volume 8 – Issue 7) July 2020 Sri Vaidya Veeraraghavan – Nacchiyar Thirukkolam - Thiruevvul 2 Sri Nrisimha Priya (Volume 8 – Issue 7) July 2020 �ी:|| ||�ीमते ल�मीनृिस륍हपर��णे नमः || Sri Nrisimha Priya ------------------------------------------------------------------------------------------ AN AU T H O R I S E D PU B L I C A T I O N OF SR I AH O B I L A M A T H A M H. H. 45th Jiyar of Sri Ahobila Matham H.H. 46th Jiyar of Sri Ahobila Matham Founder Sri Nrisimhapriya (E) H.H. Sri Lakshminrisimha H.H. Srivan Sathakopa Divya Paduka Sevaka Srivan Sathakopa Sri Ranganatha Yatindra Mahadesikan Sri Narayana Yatindra Mahadesikan Ahobile Garudasaila madhye The English edition of Sri Nrisimhapriya not only krpavasat kalpita sannidhanam / brings to its readers the wisdom of Vaishnavite Lakshmya samalingita vama bhagam tenets every month, but also serves as a link LakshmiNrsimham Saranam prapadye // between Sri Matham and its disciples. We confer Narayana yatindrasya krpaya'ngilaraginam / our benediction upon Sri Nrisimhapriya (English) Sukhabodhaya tattvanam patrikeyam prakasyate // for achieving a spectacular increase in readership SriNrsimhapriya hyesha pratigeham sada vaset / and for its readers to acquire spiritual wisdom Pathithranam ca lokanam karotu Nrharirhitam // and enlightenment. It would give us pleasure to see all devotees patronize this spiritual journal by The English Monthly Edition of Sri Nrisimhapriya is becoming subscribers. being published for the benefit of those who are better placed to understand the Vedantic truths through the medium of English. May this magazine have a glorious growth and shine in the homes of the countless devotees of Lord Sri Lakshmi Nrisimha! May the Lord shower His benign blessings on all those who read it! 3 Sri Nrisimha Priya (Volume 8 – Issue 7) July 2020 4 Sri Nrisimha Priya (Volume 8 – Issue 7) July 2020 ी:|| ||�ीमते ल�मीनृिस륍हपर��णे नमः || CONTENTS Sri Nrisimha Priya Owner: Panchanga Sangraham 6 H.H.
    [Show full text]
  • Bhakti and Sraddha
    (8) Journal of Indian and Buddhist Studies Vol. 41, No. 1, December 1992 Bhakti and Sraddha Norio SEKIDO As Mahayana Buddhism developed, the concept of God, Buddha as God begin to take place. The tradition of worship gradually increased. One critic says that after the demise of Buddha, slowly and slowly his image was adorned by his followers. The major and minor disciples accepted him as the supreme God). Thus devotion or bhakti emerged in Mahayana Buddhism. He was called Amitabha Buddha.2) Vasubandhu prescribed five methods of worship like the Hindu concept of devotion. The repetition of the name of Buddha has been conceived to be essential for the realisation of freedom from suffering in many sects of Mahayana Buddhism. Fa-hien then reached Pataliputra, where he came across a distinguished Brahmana called Radhasvami, who. was a Buddhist by faith. He had clear discernment and deep knowledge. He taught Mahayana doctrines to Fa-hien. He was revered by the king of the country. He was instrumental in popularising Buddhism. Sramanas from other countries came to comprehend the Truth. By the side of the ASoka stupa, there was a Mahayana monastery, grand and beautiful, there was also a Hinayana monastery. The two together had about 600 to 700 monks. Here was another teacher known as Manjusri, who was proficient like Radhasvami. To him flocked Maha- yana students from all countries. Modern scholars of the Bhagavad-Gita have almost unf ormly translated the word Sraddha with the English word faith' or the German word Glaube. In view of the near unanimity of preference for the word faith in translating the word Sraddha, one is apt to think that the word adequately conveys the significance of the original.3 As in Bhakti in Hinduism, the company of sutra is very helpful for the -533- Bhakti and Sraddha (N.
    [Show full text]
  • Immortal Buddhas and Their Indestructible Embodiments – the Advent of the Concept of Vajrakāya
    JIABS Journal of the International Association of Buddhist Studies Volume 34 Number 1–2 2011 (2012) 22011_34_JIABS_GESAMT.indb011_34_JIABS_GESAMT.indb a 111.04.20131.04.2013 009:11:429:11:42 The Journal of the International EDITORIAL BOARD Association of Buddhist Studies (ISSN 0193-600XX) is the organ of the International Association of Buddhist KELLNER Birgit Studies, Inc. As a peer-reviewed journal, KRASSER Helmut it welcomes scholarly contributions Joint Editors pertaining to all facets of Buddhist Studies. JIABS is published twice yearly. BUSWELL Robert The JIABS is now available online in open access at http://archiv.ub.uni-heidelberg.de/ CHEN Jinhua ojs/index.php/jiabs/index. Articles become COLLINS Steven available online for free 60 months after their appearance in print. Current articles COX Collet are not accessible online. Subscribers can GÓMEZ Luis O. choose between receiving new issues in HARRISON Paul print or as PDF. VON HINÜBER Oskar Manuscripts should preferably be sub- JACKSON Roger mitted as e-mail attachments to: [email protected] as one single fi le, JAINI Padmanabh S. complete with footnotes and references, KATSURA Shōry in two diff erent formats: in PDF-format, and in Rich-Text-Format (RTF) or Open- KUO Li-ying Document-Format (created e.g. by Open LOPEZ, Jr. Donald S. O ce). MACDONALD Alexander Address books for review to: SCHERRER-SCHAUB Cristina JIABS Editors, Institut für Kultur- und SEYFORT RUEGG David Geistesgeschichte Asiens, Apostelgasse 23, A-1030 Wien, AUSTRIA SHARF Robert STEINKELLNER Ernst Address subscription
    [Show full text]
  • 9. Brahman, Separate from the Jagat
    Chapter 9: Brahman, Separate from the Jagat ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ Question 1: Why does a human being see only towards the external vishayas? ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ Answer: Katha Upanishad states in 2.1.1 that Paramatma has carved out the indriyas only outwards and ​ ​ therefore human beings see only towards external vishayas. ​परािच खान यतणृ वयभूतमापरा पयत नातरामन .् Question 2: What is the meaning of Visheshana? What are the two types of Visheshanas of Brahman? ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ Answer: That guna of an object which separates it from other objects of same jati (=category) is known as ​ ​ Visheshana. For example, the ‘blue color’ is guna of blue lotus. This blue color separates this blue lotus from all other lotuses (lotus is a jati). Therefore, blue color is a Visheshana. The hanging hide of a cow separates it from all four-legged animals. Thus, this hanging hide is a Visheshana of cow among the jati of four-legged animals. ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ The two types of Visheshanas of Brahman which are mentioned in Shruti are as follows:- ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ● Bhava-roopa Visheshana (Those Visheshanas which have existence) ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ● Abhava-roopa Visheshana (Those Visheshanas which do not exist) ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ Question 3: Describe the bhava-roopa Visheshanas of Brahman? ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ Answer: Visheshana refers to that guna of object which separates it from all other objects of same jati. Now jati ​ ​ of human beings is same as that of Brahman. Here, by Brahman, Ishvara is meant who is the nimitta karan of jagat. Both human being as well as Brahman (=Ishvara) has jnana and hence both are of same jati. However, there is great difference between both of them and thus Brahman (=Ishvara) is separated due to the following bhava-roopa Visheshanas:- ​ ​ ● Human beings have limited power, but Brahman is omnipotent.
    [Show full text]
  • 0 0 04 Dec 2019 202329350
    INDEX S. NO. PARTICULARS DETAILS 1. ADS Letter based on 7th EAC Meeting 2. ADS Reply 3. List OF Annexure a. ANNEXURE-1:Ambient Air Quality Modelling Report b. ANNEXURE-2:Water Budget Report c. ANNEXURE-3:R&R Details ADS Reply POINT WISE REPLY OF ADS ISSUED BY MOEF&CC, NEW DELHI PP should perform the cumulative effect of mine lease area and cement plant and submit the separate report for the same. Point no.- i The reference of the emission factor used shall be mentioned in the report. Reply Shree Cement Limited has one captive operating limestone mine (Bharuwadih-Semaradih Mine) and one proposed captive limestone mine (Karhi-Chandi Mine) for catering limestone to two existing kilns and one proposed kiln adjacent to the captive mines in Balodabazar-Bhatapara district (Chhattisgarh). Cumulative effect of both captive mines and expansion of cement plant with captive power plant has been estimated considering various activities and the emission factors of Drilling, Blasting, Loading & Unloading, transportation, crushing, dumping and other allied activities besides emissions from all the stacks of cement plants and captive power plant. Air Pollutant Dispersion Modeling has been carried by using AERMET View 8.2.0 and AERMOD View 8.2.0 – Model: AERMOD and concentrations have been predicted in all directions covering all types of weather conditions. Spatial distributions of all the pollutants are also presented in the form of Isopleths. Ground Level Concentration (Incremental & Resultant) for different Scenarios Composite for Integrated Cement Plant & Captive Mines Concentration (µg/m3) CPCB NAAQS Particular Baseline Incremental Resultant Standards PM10 78.2 8.5 86.7 100 PM2.5 40.3 6.78 47.08 60 SO2 12.4 5.25 17.65 80 NO2 21.0 7.58 28.58 80 The detailed modeling report has been prepared and enclosed as Annexure1.
    [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]
  • Essays and Addresses on the Śākta Tantra-Śāstra
    ŚAKTI AND ŚĀKTA ESSAYS AND ADDRESSES ON THE ŚĀKTA TANTRAŚĀSTRA BY SIR JOHN WOODROFFE THIRD EDITION REVISED AND ENLARGED Celephaïs Press Ulthar - Sarkomand - Inquanok – Leeds 2009 First published London: Luzac & co., 1918. Second edition, revised and englarged, London: Luzac and Madras: Ganesh & co., 1919. Third edition, further revised and enlarged, Ganesh / Luzac, 1929; many reprints. This electronic edition issued by Celephaïs Press, somewhere beyond the Tanarian Hills, and mani(n)fested in the waking world in Leeds, England in the year 2009 of the common error. This work is in the public domain. Release 0.95—06.02.2009 May need furthur proof reading. Please report errors to [email protected] citing release number or revision date. PREFACE TO THIRD EDITION. HIS edition has been revised and corrected throughout, T and additions have been made to some of the original Chapters. Appendix I of the last edition has been made a new Chapter (VII) in the book, and the former Appendix II has now been attached to Chapter IV. The book has moreover been very considerably enlarged by the addition of eleven new Chapters. New also are the Appendices. The first contains two lectures given by me in French, in 1917, before the Societé Artistique et Literaire Francaise de Calcutta, of which Society Lady Woodroffe was one of the Founders and President. The second represents the sub- stance (published in the French Journal “Le Lotus bleu”) of two lectures I gave in Paris, in the year 1921, before the French Theosophical Society (October 5) and at the Musée Guimet (October 6) at the instance of L’Association Fran- caise des amis de L’Orient.
    [Show full text]
  • The Atharvaveda and Its Paippalādaśākhā Arlo Griffiths, Annette Schmiedchen
    The Atharvaveda and its Paippalādaśākhā Arlo Griffiths, Annette Schmiedchen To cite this version: Arlo Griffiths, Annette Schmiedchen. The Atharvaveda and its Paippalādaśākhā: Historical and philological papers on a Vedic tradition. Arlo Griffiths; Annette Schmiedchen. 11, Shaker, 2007, Indologica Halensis, 978-3-8322-6255-6. halshs-01929253 HAL Id: halshs-01929253 https://halshs.archives-ouvertes.fr/halshs-01929253 Submitted on 5 Dec 2018 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Griffiths, Arlo, and Annette Schmiedchen, eds. 2007. The Atharvaveda and Its Paippalādaśākhā: Historical and Philological Papers on a Vedic Tradition. Indologica Halensis 11. Aachen: Shaker. Contents Arlo Griffiths Prefatory Remarks . III Philipp Kubisch The Metrical and Prosodical Structures of Books I–VII of the Vulgate Atharvavedasam. hita¯ .....................................................1 Alexander Lubotsky PS 8.15. Offense against a Brahmin . 23 Werner Knobl Zwei Studien zum Wortschatz der Paippalada-Sam¯ . hita¯ ..................35 Yasuhiro Tsuchiyama On the meaning of the word r¯as..tr´a: PS 10.4 . 71 Timothy Lubin The N¯ılarudropanis.ad and the Paippal¯adasam. hit¯a: A Critical Edition with Trans- lation of the Upanis.ad and Nar¯ ayan¯ . a’s D¯ıpik¯a ............................81 Arlo Griffiths The Ancillary Literature of the Paippalada¯ School: A Preliminary Survey with an Edition of the Caran.
    [Show full text]