S E L T \ I T U P T a ( I
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Reasoning As a Science, Its Role in Early Dharma Literature, and the Emergence of the Term Nyāya
Reasoning as a Science, its Role in Early Dharma Literature, and the Emergence of the Term nyāya KARIN PREISENDANZ THE CULTURAL BACKGROUND OF THE DEVELOPMENT OF LOGIC IN INDIA Previous research on the early development of Indian logic and its cultural background has placed a great deal of emphasis on the evi- dence provided by the early classical Āyurvedic tradition. To be sure, the probably already pre-classical tradition of debate with its inherent concern about convincing and correct procedures of proof contains important seeds for the development of logic, and its treat- ment found a special place in the Carakasaühitā. I will discuss in detail elsewhere the diametrically opposed positions of the pioneer- ing Indian scholars in this area, namely, Satishchandra Vidyabhusa- na and Surendranath Dasgupta, as regards the relationship between, on the one hand, the medical tradition, and, on the other, the early theories about debate and reflections on the proto-logical concepts embedded in it as exemplified by the Carakasaühitā.1 In this con- nection I take a middle position between their rather extreme views and attempt to demonstrate the particular importance of debate – responsible for an intense intellectual interest in it – in the medical context, drawing on the diverse evidence provided by the Caraka- saühitā itself. This interest, I argue, not only led to some specific- 1 Cf. Preisendanz, forthcoming. 28 KARIN PREISENDANZ ally medical theoretical treatment of the types of debate, their con- stitutive elements and their structure by -
Literary Evidences of Agricultural Development in Ancient India
International Journal of Sanskrit Research 2021; 7(2): 32-35 ISSN: 2394-7519 IJSR 2021; 7(2): 32-35 Literary evidences of agricultural development in © 2021 IJSR www.anantaajournal.com ancient India Received: 28-01-2021 Accepted: 30-02-2021 Lagnajeeta Chakraborty Lagnajeeta Chakraborty Assistant Professor, Sanskrit, Introduction North Bengal University, West Bengal, India No animal can live without food. Food is the basic need of each and every being. We should remember that we eat to live, not live to eat. In course of evolution when human beings appeared in this planet, they wandered from one place to another in search of food. They were then hunters and food collectors. They hunted wild animals with the help of stone, sticks etc. and collected fruits and roots from forests. In this pre-historic age human beings were nomads. Gradually they advanced towards developed livelihood. They learnt the technology of burning fire and next the know-how of agriculture. Agriculture entirely changed the human habitats. It is one of the most important inventions of human society. With the invention and development of agriculture, pre-historic people left their nomadic lives and settled down villages. Some famous civilizations were established with the growth of agriculture. It is noted that all this oldest Civilizations were formed on the valley of rivers. Cities and towns were set up based on the agricultural industries. Here we are going to discuss about the agricultural activities in ancient India. Most probably agriculture in India began by 9000 BC [1]. From that very period, cultivation of plants and domestication of crops and animals were started. -
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. -
Nesen I. the Horse in the Wedding Ritual of Central Polissia. Несен
ВИПУСК № 14 Irina NESEN Kyiv THE HORSE IN THE WEDDING RITUAL OF CENTRAL POLISSIA The wedding ritual as a complicated and developed system conceals various symbols and plots associated with them, which are represented by some characters. Sometimes they are animals reflecting different surrounding objects and phenomena. Such phenomenon forms a special zoological code1. In old times animals were objects of the cult (zoolatry). But this phenomenon is not always connected with totemism2. Horse occupies a prominent place among such animals and it is one of the oldest cultural symbols. But its role in the wedding ceremony is not examined enough because of the lack of the source base. A chief aim of the article is to distinguish horse role and place in Central Polissia wedding ritual. The research is based on the field materials gathered by the author on the region territory during the expedition, exactly in 30 villages of Emilchyns’kyi, Luhyns’kyi, Malyns’kyi, Narodyts’kyi, Ovryts’kyi, Olevs’kyi districts (Zhytomyr region), Ivankivs’kyi, Polis’kyi, Chornobyl’skyi districts (Kyiv region), Rokytnivs’kyi district (Rivne region), Iziaslavs’kyi district (Khmelnytsk region). In the world’s mythology the horse is always associated with the male deities – patrons of different worlds. Very often it is an inhabitant of the upper world air and in this meaning it possesses some birds features and is a zoomorphic deity or a helper at the last3. Among the Indo-Europeans horse is not only an assistant of the god of fire Agni, but a cosmic animal, whose parts are associated with the main parts of our Universe4. -
Temple Prototype
The Axis and the Perimeter of the Temple Subhash Kak Canonical texts describing the plan of the Hindu temple allude to its astronomical basis, and in this Indian sacred geometry is not different in conception from the sacred geometry of other ancient cultures,1 although it has its own unique features. If astronomical alignments characterize ancient temples of megalithic Europe, Egyptians, Maya, Aztecs, and Javanese, they also characterize Indian temples. In some temples, the garbhagÅha (innermost chamber) is illuminated by the setting sun only on a specific day of the year, or the temple may deviate from the canonical east-west axis and be aligned with a nak¬atra (constellation) that has astrological significance for the patron or for the chosen deity of the temple. A part of the astronomical knowledge coded in the temple lay-out and form is canonical or traditional, while the rest may relate to the times when the temple was erected. The astronomy of the temple provides clues relevant not only to the architecture but also the time when it was built. In this article, we consider the broadest design related to the sacred space associated with the Hindu temple. There is continuity in Indian architecture that goes back to the Harappan period of the 3rd millennium B.C.E., as described in Michel Danino’s important work on the plan for the Harappan city of Dholavira.2 For this reason, we devote our attention to the earliest description of the temple in Indian literature, which goes back to the Vedic period. For a background to the earliest Indian art and architecture the reader might refer to an earlier paper by the author.3 Specifically, we look at the astronomical significance of the lengths of the axis and the perimeter. -
Temple Prototype
The Axis and the Perimeter of the Hindu Temple Subhash Kak Louisiana State University, Baton Rouge E-mail: [email protected] Śāstric texts describing the plan of the Hindu temple allude to its astronomical basis, and in this Indian sacred geometry is not different from the sacred geometry of other ancient cultures.1 If astronomical alignments characterize ancient temples of megalithic Europe, Egyptians, Maya, Aztecs, Javanese and Cambodians, they also characterize Indian temples. For example, the garbhagÅha of certain temples is illuminated by the setting sun only on a specific day of the year, or the temple may deviate from the canonical east-west axis and be aligned with a nak¬atra that has astrological significance for the patron or for the chosen deity of the temple. A part of the astronomical knowledge coded in the temple lay-out and form is canonical or traditional, while the rest relates to the times when the temple was erected. The astronomy of the temple provides clues relevant not only to the architecture but also the time when it was built. The Agnicayana altar, the centre of the great ritual of the Vedic times that forms a major portion of the narrative of the Yajurveda, is generally seen as the prototype of the Hindu temple and of Vāstu. The altar is first built of 1,000 bricks in five layers (that symbolically represent the five divisions of the year, the five physical elements, as well as five senses) to specific designs. The Agnicayana ritual is based upon the Vedic division of the universe into three parts, earth, atmosphere, and sky (Figure 1), that are assigned numbers 21, 78, and 261, respectively; these numbers add up to 360, which is symbolic representation of the year. -
Announce Engagement Arrange for Your Families to Meet, If They Haven't
No.1 WEDDING TIMELINE/CHECKLIST 12 MONTHS TO GO Announce engagement Arrange for your families to meet, if they haven’t already Set a budget and determine who will be paying for what Decide what type of wedding you want: style, size, location, time of day, etc. Draft preliminary guest lists: Bride’s, Groom’s, Bride’s family, Groom’s family Register for engagement gifts Gather ideas for your ceremony and reception Order thank-you notes for engagement gifts Subscribe to wedding magazines 11 MONTHS TO GO Interview wedding planners and hire one, if desired Plan engagement party Begin dress research Set a wedding date Start your ceremony and reception location search Create a wedding Web site 10 MONTHS TO GO Determine your wedding’s color palette and theme Reserve a ceremony and reception site Research marriage license and residency requirements if you’re getting married abroad Select the members of your bridal party Reserve a block of rooms for out of town guests 9 MONTHS TO GO Make bridal salon appointments to try on wedding gowns If wearing an heirloom gown, clean and schedule alterations Gather vendor referrals from friends and relatives Interview officiants Order and mail save-the-date cards Start meeting with vendors – photographers, caterers, bakers, videographers, florists, bands and DJs 8 MONTHS TO GO Start a fitness/workout regime Contact lighting and tent rental companies for at-home weddings Delegate agreed responsibilities to your groom russellandhazel.com No.2 WEDDING TIMELINE/CHECKLIST 7 MONTHS TO GO Finalize wedding theme and -
Wedding Information Form
Gates Presbyterian Church 1049 Wegman Rd. Rochester NY 14624 Wedding Information Form Bride (full name): Birth Date: Preferred Name: Address: City: State: Zip: Home Phone: Cell Phone: Email: Church Background: Employer: Occupation: Marital Status: Single How long engaged? Previous Marriages: Years Married: Years Widowed: Number of Children M Ages: F Ages: Groom (full name): Birth Date: Preferred Name: Address: City: State: Zip: Home Phone: Cell Phone: Email: Church Background: Employer: Occupation: Marital Status: Single How long engaged? Previous Marriages: Years Married: Years Widowed: Number of Children M Ages: F Ages: Future Address: City: State: Zip: Details Wedding Date: Time: Place: Style: Formal □ Traditional □ Semi-Formal □ Contemporary □ Informal □ Other (explain) Reception Date: Time: Place: Rehearsal Date: Time: Place: Minister: Phone: Photographer: Professional? Yes □ No □ Phone: Candle Lighters: Unity Candle? Yes □ No □ Is the Bride giving flowers to mothers? Yes □ No □ Candelabras? Yes □ No □ Quantity: Flower arrangements up front? Yes □ No □ Quantity: Number of rings: Bride to be given away? Yes □ No □ By whom? Wedding Party Bride Name Role 1 Maid/Matron of Honor 2 Bridesmaid 3 Bridesmaid 4 Bridesmaid 5 Bridesmaid 6 Bridesmaid Flower Girl 2 Groom Name Role 1 Best Man 2 Groomsman 3 Groomsman 4 Groomsman 5 Groomsman 6 Groomsman Ring Bearer Participants in the service: Name Need to be seated? Father of the Bride □ Mother of the Bride □ Step-Father: □ Step-Mother: □ Grandparents: □ □ □ □ Father of the Groom □ Mother of the Groom □ Step-Father: □ Step-Mother: □ Grandparents: □ □ □ □ Other: □ □ □ 3 Music Accompanist: Instrument: Vocalist (s): Songs to be sung: Place in the service: Instrumental music: Place in the service: NOTES: 1. -
Wedding Dresses for Trendy Brides
2 • Weekender, March 10, 2018, Weatherford Daily News Weekender, March 10, 2018, Weatherford Daily News • 3 Five time groomsman offers wedding advice Alison Morris spend a ton of time just standing around taking Lifestyles Editor pictures. hile girls tend to complain about The key to being a successful groomsman, the amount of weddings they have according to Castor, is to go with the flow and been in, occasionally a guy gets make sure the groom doesn’t see the bride. asked to be in his fair share of “Always do what the women say,” Castor Wweddings as well. said. “Patience is short at such events.” Randall Castor a Western Oklahoma native and Castor recalls hiding out in a camper at one current Oklahoma State University students has wedding venue to watch a college football been in five weddings as a groomsman or best game and said if a bride doesn’t want the entire man and a part of the wedding party in nearly groom’s party to disappear shortly before the nine weddings and is sharing some advice with wedding ceremony don’t schedule the wedding fellow groomsmen. during football season. Castor said his wedding tip is to be mentally Key football weekends to avoid in Oklahoma prepared to get to the wedding venue early and are Bedlam and OU vs. Texas. 4 • Weekender, March 10, 2018, Weatherford Daily News Wedding registry Dos and Don’ts Alison Morris purchase something off the registry. Being registered registration on the invitation but to include it as a Lifestyles Editor at several different locations and having an online separate sheet of paper. -
A Dictionary of the Vedic Rituals
A DICTIONARY OF THE VEDIC RITUALS BASED ON THE SRAUTA AND GRHYA SUTRAS CHITRABHANU SEN nn CONCEPT PUBLISHING COMPANY UJlS DELHI Reprint 1982, 2001 First edition 1978 © Chitrabhanu Sen 1976 Chitrabhanu Sen ( b. 1927) Published and Printed by Ashok Kumar Mittal Concept Publishing Company A/15-16, Commercial Block, Mohan Garden New Delhi- 11 0059 (India) Phones: 5648039, 5649024 Fax: 091-(ll)-5648053 E-mail: [email protected] W TO THE MEMORY OF MY FATHER ARUN SEN, B.A. (CANTAB), BARRIS TER-A T-LA ACADEMICIAN AND LINGUIST WHO TAUGHT ME TO UNDERSTAND INDIA AND HER PEOPLE THROUGH THE CLASSICS CONTENTS Introduction 9 Acknowledgements 17 Abbreviations 18 List of Works and Authors 2! Transliteration and Order of the NagarrLette Arrangement of the Entries 27 Measurements 28 The Dictionary: Srauta Section 29 The Dictionary: Grhya Section 127 APPENDICES 16 9 Description of Plates Plates I - m Plans 1-9 INTRODUCTION Our knowledge of the vedic ritual is derived with a varying degree of accuracy from three sources: the Sarhhitas, the Brahmanas, the Srauta and Grhyasutras. But noncTf these books can be taken as the starting point of the vedic ritual. The earliest form of the vedic ritual remains unrecorded. BUt tl CarHcSt refcrencc t0 the vcdic "^1 ^ found in the Rgvedasamhita. r « , ?. The names of sacnficia. objects are mentioned : yupa, idhma, samidh, juhu, gravanah, drone, etc Ihe three savanas of the Soma „ sacrifice have been mentioned. The Rgveda also knew the existence of at least seven priests : Hotr , Potr, Nesfr, Agnidh, Prasastr, Adhvaryu and Brahman i A stage was reached when the hymns, as a poet claims, could only be understood by mcaTof ajaenfice » It « certain therefore that in the Rgvedic period the ritual was fairly extenswe {h °thCr hand 8 largC number ' of hvmns in the R • gveda which «„, « , ™' °J? l have no ?gVtt,a8aifahUa Was not a book of ^ ritual. -
Secondary Indian Culture and Heritage
Culture: An Introduction MODULE - I Understanding Culture Notes 1 CULTURE: AN INTRODUCTION he English word ‘Culture’ is derived from the Latin term ‘cult or cultus’ meaning tilling, or cultivating or refining and worship. In sum it means cultivating and refining Ta thing to such an extent that its end product evokes our admiration and respect. This is practically the same as ‘Sanskriti’ of the Sanskrit language. The term ‘Sanskriti’ has been derived from the root ‘Kri (to do) of Sanskrit language. Three words came from this root ‘Kri; prakriti’ (basic matter or condition), ‘Sanskriti’ (refined matter or condition) and ‘vikriti’ (modified or decayed matter or condition) when ‘prakriti’ or a raw material is refined it becomes ‘Sanskriti’ and when broken or damaged it becomes ‘vikriti’. OBJECTIVES After studying this lesson you will be able to: understand the concept and meaning of culture; establish the relationship between culture and civilization; Establish the link between culture and heritage; discuss the role and impact of culture in human life. 1.1 CONCEPT OF CULTURE Culture is a way of life. The food you eat, the clothes you wear, the language you speak in and the God you worship all are aspects of culture. In very simple terms, we can say that culture is the embodiment of the way in which we think and do things. It is also the things Indian Culture and Heritage Secondary Course 1 MODULE - I Culture: An Introduction Understanding Culture that we have inherited as members of society. All the achievements of human beings as members of social groups can be called culture. -
Ceremony Is a Traditional Indian Samskara (Ceremony) Which Leads the Vatu (Child) to the Teacher
Om Sri Sairam Samoohika Upanayana Mahotsavam or Mass Thread Ceremony is a traditional Indian Samskara (ceremony) which leads the Vatu (child) to the teacher. The Upanayanam ceremony initiates the recital of the Gayatri Mantra which prays for clear intelligence, and thus starts the journey of the vatu taking his first steps to the ultimate realisation of the Reality. This along with investiture of the sacred thread or the “Yagnopavit” which is made up of three strands of thread, which signifies the three responsibilities that the child takes up upon himself: responsibility towards parents, responsibility towards Knowledge or the Master and responsibility towards society. The Gayatri mantra has the subtle power of removing evil tendencies and implanting virtuous habits, so the Upanayanam is a unique Samskara. Bhagawan Sri Sathya Sai Baba says that the Upanayanam is not only beneficial to the boys initiated but also to everyone who witnesses it and draws inspiration from it. Bhagawan Sri Sathya Sai Baba had performed many Upanayanams for individual families and for groups of children in Prasanthi Nilayam and at Brindavan Ashram. In recent memory Bhagawan had performed one such Samoohika Upanayanam at Prasanthi Nilayam on February 10th 2000 for 700 boys from the Sri Sathya Sai Institute of Higher Learning, 2005 in Brindavan Ashram and a Upanayanam ceremony was also conducted in 2012. On Feb 10th 2019, exactly 19 years later on the same day of the Year 2000 Samoohika Upanayanam, the Sri Sathya Sai Seva Organisations India is proposing to conduct a Samoohika Upanayanam at Prasanthi Nilayam. Important Dates & Location Date of the Upanayanam – 10th February 2019 Registration closes – 15th December 2018 or if the number of Vatus registration is full, whichever is first.