DOCSLIB.ORG

SRI SHIVA CHIDAMBARA CHARITHRE CHARITHRE -Saligrama Subbaramaiah (A Translation of Kannada Original)

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
SRI SHIVA CHIDAMBARA CHARITHRE CHARITHRE -Saligrama Subbaramaiah (A Translation of Kannada Original) SRI SHIVA CHIDAMBARA SRI SHIVA CHIDAMBARA CHARITHRE CHARITHRE -Saligrama Subbaramaiah (A Translation of Kannada Original) Prof. Saligrama Subbaramaiah Published by Executive Officer Tirumala Tirupati Devasthanams Tirumala Tirupati Devasthanams, Tirupati. Tirupati 2012 SRI SHIVA CHIDAMBARA CHARITHRE CONTENTS (A Translation of Kannada Original) Marthandadikshitharu Tapodhana 1 Arduous Penance 4 By: The Descent of Chidambara 10 Prof. SALIGRAMA SUBBARAMAIAH The Great Play of Childhood 15 Brahmacharya, A Life of Discipline 18 Prana Prathisthapana, infusion of life 21 T.T.D. Religious Publications Series No: Recovery of lost Treasure 26 Dead Ox revived 29 ©All Rights Reserved Marriage 33 Nirvana of parents 36 First Edition: 2012 Previous life recalled 39 Communion with Narayana Yathi 46 Dead Girl Comes Alive 50 Copies: The Wicked Conquered;TheHonest And Upright Protected 54 Some Events 59 Gurupura, Mentor Town 65 The Coming of Lord Venkatesha 69 Published by Shiva Shastry and Bhakthi Explained 74 L.V. Subrahmanyam I.A.S. The Story of Rajarama 82 Executive Officer, Vishnuroopa Darshana 94 Tirumala Tirupati Devasthanams, Stone Turns gold and Poverty Eradicated 99 TIRUPATI-517507 Water Spring at Thadasanooru and Thimmappa Gosai 105 Mallappa The Munificent 108 Shirahatti and Around 114 Ghantarava Shastry( Bell sound Shastry) 121 Printed at An Introduction to Yajna 126 Tirumala Tirupati Devasthanams Press TIRUPATI Preamble to Yajna 130 Foreword Yajna Mahothsava 135 The Terminal Ritual 146 An ardent believer feels greatly secured in the hands of unseen Easy way to the other shore 149 divine Protector who is sometimes seen in human form of flesh and Navalagunda 155 blood. The story of Sri Shiva Chidambara Dikshitaru is one such God's Concise but no less 158 play in this mundane world. Sri Shiva Chidambara (18th Century) be- Lingavathara 163 longed to Murugodu of Karnataka state and became very popular by his devotion and miracles. The life-history of Guru Sri Shiva Chidambara Dikshitaru is beau- tifully narrated in such a captivating way that readers' attention is en- thralled while going through the traditional sacraments extold all along in this text. Putting his heart and soul in a prayerful mood Prof. Saligrama Subbaramaiah has transcribed this work resembling an ancient (Puranic) scripture. I trust that devotees interested in spiritual sadhana will be defi- nitely benefitted in going through this book of enormous value. Tirupati In the Service of the Lord 06 -12-2012 L.V. Subrahmanyam I.A.S. Executive Officer Tirumala Tirupati Devasthanams Chapter I Marthandadikshitharu- Tapodhana Unlike stories that go back in time, this one is well documented. Some three hundred years ago there lived a brahmin of the name of Thryambaka Bhatt in a village called Gote in the present District of Bijapur, Karnataka State. His wife was Krishnabai. He was a learned Brahmin and knew the Vedas and Vedantha, besides being very proficient in Jyothishya, the science of Astrology. He had four children and all of them had learnt from their father Jyothishya, calculation of the movements of planets and stars and how they affected the day to day lives of ordinary men and women. Marthanda Bhatt, the first of the four, was however a different person. He didn’t like his family profession of astrological calculations to determine and guide the affairs of men although he was as proficient as any in this trade. He was a Shivabhaktha a devotee of Shiva and was disinterested in the affairs of the world as Viraktha. He had succeeded in holding his body and mind under his control and never wavered from the path of service to parents. A worthy son is not a free person in his own family. He had no desire for money or its accumulation into wealth and property. Jyothishya was no long time profession for such a one. To eat and dine at others expense was a sin, he strongly held. But he had to face such situations almost every day. He felt his earning was tainted and his food was unwholesome. He feared that he was filling his basket of sin everyday. One day he left his home for Kashi, the holy place of river Ganga and Vishwnatha. It was also a well known centre of Vedic learning following the hollowed tradition of the Guruparmapara. True learning is that which is learnt under the tutelage of a Guru. He needed sanction and approval of the gods for his adventure. Bhatt went first to Devarahipparigi to worship his family deity, Marthandabhairava and 2 3 then to Pandhrapura where he offered his prayers. Now the road to The grateful disciples requested their Guru to tell them how they Kashi was clear to him, a pure soul whose anthahkaranas, inner should redeem themselves of the debt of gratitude they owe to their instruments, the different layers of his mind from the gross to the fine, Guru and what kind of Gurudakshina, is expected of them. The Guru were clean and spotless. is said to have observed: “Meritorious of my disciples, it is my good fortune to have disciples like you. I expect from you a recompense Bathing in the river Ganga and worshipping Vishweshwara every called Sadachara. I want you to give it to me. I want you to promise day, Bhatt prayed for a Guru. As in answer to his prayers or because that your life manifests sadachara. The four, happily promised that of the merits of his previous lives, or both, he soon came into contact they wouldn’t aspire for the other woman or covet others wealth and with a brilliant person, and erudite scholar in many shastras, called that they wouldn’t indulge in slur or abuse and would desist from Swamyamprakasha. He was a yathi, an ascetic, a renouncer, and of unnecessary or fruitless wrangling. many such attributes. He accepted Bhatt as his disciple and became his Guru. He taught his disciples, the Samhitha, Mimamsa, Nyaya, Swayamprakasha Yathi, permitted AnanthaShastry, Siddheshwar Vedantha and Jyothishya, besides other disciplines. There were many Mahararj and Govindabhatt, the three fellow disciples of Bhatt, to under his tutelage besides Bhatt. There were three others whom Bhat renounce the worldly life and accept the life of renunciation. had met on his way to Kashi. Marthandabhatt too wanted to be a sanyasi. Despite his desire, Bhatt was not permitted to renounce worldly life. He was specifically asked The Yathi after a long period of training and service thought of to become a grishastha, a married man and live his life for the good of testing his disciples and the depth of their devotion. He invited on himself the world and mankind. by the power of his penance, the horrible disease of leprosy. The ailment The Guru asked Marthandabhatt to do an Agnishtoma a yajna, took a foot hold on his body with each passing day. He became a nest sacrificial fire. The pundits of Kashi were immensely pleased with the of worm-ridden wounds and boils giving out puts, blood and offensive fervor and devotion of Bhatt in the doing of the yagna. In recognition of and intolerable smell. The Guru called in his disciples and said: “This is Bhatt’s scholarship, steadfast adherence to the path of Vedic life, a horrible disease. It has come because of my unsettled dues of my sadachara and brilliance, he was honoured and conferred the title of karma of previous birth I must suffer and endure it and I will. You may Dikshitha. Bhatt had become a Dikshitha. go out and save yourselves.” The disciples slowly walked out one after another with the passage of time. Only four, Bhatt and his three friends were left. Undaunted, without giving into disgust and impatience, Bhatt and his friends, rendered matchless service and nursing. Pleased with their resilience, The Guru once again invited on himself, the agents of recovery and good health, and became a normal person glowing with health and fitness. He called the four into his privacy and said: “I enacted this to test you; I am happy with your firm devotion and faith and I admire you.” He transferred to them the power of all his learning and wholeheartedly blessed them and permitted them to go home. 4 5 Chapter II too. He installed the idol, Swaprakasheshwara Linga, following the Shastric injunction. He then moved to Hipparigi, the holy place of Lord Arduous Penance Marthanda Bhairava. Here he returned to doing Gayathrimanthra japa Marthanda Dikshitharu, the renowned scholar of Kashi returned ceaselessly in repeated cycles. How long he stayed here we do not to his native village Gote unannounced as he had left it some twenty know. But one day Lord Marthanda Bhairava, came in his dream and years ago. The family was happy to receive him and the honour he had said: brought to them. “Devotee supreme, I am pleased with your devotion and the Dikshitharu wanted to share all his knowledge and learning and austere life you have led. I know what desire has led you to this act. Do his way of life with his fellow men. Giving away the ancestral land and property to his youngest borther he planned to open a school for Vedic not worry about your progeny. Down south from here, is a well known learning. He opened one on the beautiful banks of the river Malapahari, place called Chidambara Kshethra. With its Panchasabhas, and near Munivalli. He did a Somayagna, in which his expertise was Akashalinga, the holy place is renowned as Gaythri grama. Many acknowledged. He received an invitation to start a similar institution seers and sages like Upamanyu, and Kanva, have attained their desired and establish a tradition of learning and research in Murugodu. Unable boons, successfully completing their penance.
Load more

Recommended publications
  • M. Witzel Report on the Atirātra Ritual Held in Kerala in April 2011 Due to Generous Support from SAI, in April 2011 a Group Of
    M. Witzel Report on the Atirātra ritual held in Kerala in April 2011 Due to generous support from SAI, in April 2011 a group of Harvard graduate students and I had the chance to attend a two-week 3000-year old Indian ritual, the Atirātra Agnicayana, held at Panjal in Kerala for the first time since 1975. This ritual is carried out very rarely: the last ones were performed in 1901, 1956, and in 1975, which I could not attend at the time. Therefore I was especially glad that I was able to attend this year’s performance, along with our graduate students. It was for them, just as for me, a unique chance to observe and record, at great length, this complex ritual that has been performed in its ancient form since about 1000 B.C.E. In preparation for our attendance we had studied the relevant texts that are available in print. The 12 days of ritual are summed up in the Baudhāyana Śrauta Sūtra (c. 500 BCE). It records minutely all the steps that have to be undertaken in its performance. This involves 17 priests, who have to be specially trained for this it long ritual. However, they are specialists in the recitation of Vedic texts that they have learned in family based special schools since their childhood. They therefore know the texts by heart, including the very intricate way of singing a large number of Vedic melodies (Sāman). When we arrived just before the ritual began, the offering ground in a large rice field had been well prepared, tents and sheds had been erected for the visitors, but especially so for the actual performance of the ritual.
    [Show full text]
  • MADHWA VIJAYA Chaturmasya Jnanarjane Sarani - Madhwa Vijaya (A Gist in English) By
    MADHWA VIJAYA Chaturmasya jnAnArjane saraNi - Madhwa Vijaya (a Gist in English) by Posted by: "Harish Rao" [email protected] harishdrao Thu Jul 23, 2009 4:10 am (PDT) || Sri Rama Krishna VedavyAsAya namaha || || Sri Hanuma Bheema Madha MunibhyO namaha || namaste all, With the prEraNe of Sri Hari Vayu GurugaLu, one of our esteemed members has comeforth to do a sEva during this chaturmasya related to jnAnArjane. We would be sharing with our members a gist of Sri Madhwa Vijaya, sarga by sarga at regular intervals throughout this chaturmasya period, which is a work done by this devotee. The devotee's original plan was to start it on the day of prathama ekAdashi and have the gist of each sarga sent out every week for 16 weeks. There were some unforeseen delays, and the same has started on this auspicious day of the first day of shrAvana mAsa. ||shrI hari vAyu gurubhyO namaH || Table of Contents Table of Contents Sarga 1 ........................................................................................................................................................... 4 Sarga 2 ......................................................................................................................................................... 11 Sarga 3 ......................................................................................................................................................... 19 Sarga 4 ........................................................................................................................................................
    [Show full text]
  • The Development of the Vedic Canon and Its Schools : the Social and Political Milieu
    Michael Witzel Harvard University The Development of the Vedic Canon and its Schools : The Social and Political Milieu (Materials on Vedic Śåkhås, 8) Le problème de la śåkhå est au centre des problèmes védiques, ... si l’on réussissait à établir ... la filiation des écoles, on saurait du même coup comment s’est développé l’ensemble du védisme. Louis Renou Les écoles védiques, 208 § 0. THE NATURE OF THE VEDIC CANON § 1. THE GVEDA § 1.1. The structure of the RV collection § 1.2. The historical background § 1.3. Two Stages in the collection of the gvedic materials § 2. COLLECTIONS OF THE MANTRA PERIOD IN THE LANDS OF THE KURU § 2.1. The social and political conditions: The Kuru realm § 2.2. The texts of the Mantra period § 2.3. The Såmaveda § 2.4. The Yajurveda § 2.5. The Atharvaveda § 2.6. The gveda Khila Collection § 2.7. The Four Vedas § 3. FURTHER DEVELOPMENT OF THE CANON: EARLY YAJURVEDA PROSE AND THE BRĀHMAAS § 3.1. The Historical Background § 3.2. The early Bråhmaa style collections of the CarS, MS/KS, TS § 3.3. The early Yajurveda Sahitås of the Kuru realm: MS, KS/KpS § 4. THE TEXTS OF THE PAÑCĀLA LANDS § 4.1. The Taittirīyas and their subschools § 4.2. Early Bråhmaa texts of the Pañcåla lands: Śåyåyani and Jaiminīya texts § 5. THE EASTERN TERRITORIES § 5.1. The social and political situation § 5.2. The eastern fringe area: Kosala § 5.3. The Śatapatha Bråhmaa of the Kåva school § 5.4. Baudhåyana Śrautasūtra § 5.5. Kau ītaki Bråhmaa § 6. THE EASTERN CORE AREA: VIDEHA § 6.1.
    [Show full text]
  • IS THERE an INNER CONFLICT of TRADITION? (Published In: Aryan and Non-Aryan in South Asia: Evidence, Interpretation and Ideology
    IS THERE AN INNER CONFLICT OF TRADITION 1 JOHANNES BRONKHORST IS THERE AN INNER CONFLICT OF TRADITION? (published in: Aryan and Non-Aryan in South Asia: Evidence, Interpretation and Ideology. Proceedings of the Michigan-Lausanne International Seminar on Aryan and Non-Aryan in South Asia, University of Michigan, Ann Arbor, 25-27 October 1996. Edited by Johannes Bronkhorst & Madhav M. Deshpande. Cambridge: Department of Sanskrit and Indian Studies, Harvard University. 1999. (Harvard Oriental Series, Opera Minora Vol. 3.) Distributed by South Asia Books, Columbia, Missouri. Pp. 33-57) The question I wish to address in this paper is the following. Does the opposition which the early Indian tradition itself introduces by distinguishing Aryans from non-Aryans help us to understand later developments of Indian culture? Put more generally: Do we have to assume any kind of opposition in order to understand some of the later developments, whether or not the parties concerned referred to themselves as Aryans? I will limit the discussion of this question to a few examples, representing the views of some chosen scholars. In the study of Vedic culture, and more in particular that of the Vedic sacrifice, non-Vedic influences have occasionally been claimed by modern researchers. I mention here the use of bricks in the Agnicayana, which Hyla Stuntz Converse (1974) tried to explain through the assumption of indigenous influence on Vedic ritual. Another example is the Mahåv¥ra vessel in the Pravargya, which J.A.B. van Buitenen (1968: 23 f.) considered to have an iconic nature, and the worship of which he did not hesitate to describe as pËjå.1 Converse (1974: 85) believed, moreover, that the inverted firing technique used to make the Mahåv¥ra vessel betrays the influence of indigenous non- Vedic culture.
    [Show full text]
  • September 2010 Newsletter from Srivatsa Ramaswami--Yoga
    Subject: September 2010 Newsletter from Srivatsa Ramaswami--Yoga Gymnastique! Date: Wednesday, 1 September 2010 05:01! From: Srivatsa Ramaswami <[email protected]>! Reply-To: [email protected]! To: Vinyasa Krama Yoga Announcements [email protected]! Cc: [email protected]! ! ! September 2010 Newsletter from Srivatsa Ramaswami—Yoga Gymnastique! ! I thought this letter would be short because I am not writing about! any program in August, but became longer than the usual long! letters.! ! The month between Aug 15 to Sep 15th is known as Shravana, or we may! say veda month. On the full moon day during this month many in India! who have been initiated into vedic studies do a ceremony restarting! the vedic studies and also chant a “Kamokarshit..” mantra 108 times.! It is a mantra asking for forgiveness for the various misdeeds! violating the yamas/dharmas of the vedas, due to desire (kama) and! anger (manyu), The following day one sits down and does 1008 japa of! the famous Gayatri, after doing 10 times of mantra pranayama. In the! north on the full moon day sisters tie a rakhi around the wrist of! their brothers, strengthening the bondage between the siblings. Aug! 25th, 1008 Gaytri Japa with the preliminaries and rituals took about! 90 mts. (“We meditate on the orb of the sun, the luster of the Lord.! May It kindle/sparkle our intellect” –gayatri mantra). On 24th,! shravan day, I chanted a chapter from the Yajur veda, Pravargya! Brahmana which took about 75 mts.! ! Between September 17th and 26th I will be teaching at Suddha! Weixler's Chicago Yoga Center.
    [Show full text]
  • This Thesis Has Been Submitted in Fulfilment of the Requirements for a Postgraduate Degree (E.G
    This thesis has been submitted in fulfilment of the requirements for a postgraduate degree (e.g. PhD, MPhil, DClinPsychol) at the University of Edinburgh. Please note the following terms and conditions of use: • This work is protected by copyright and other intellectual property rights, which are retained by the thesis author, unless otherwise stated. • A copy can be downloaded for personal non-commercial research or study, without prior permission or charge. • This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the author. • The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the author. • When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given. Textual Traditions and Religious Identities in the Pāñcarātra Robert Leach Submitted for the degree of PhD by Research The University of Edinburgh 2012 1 I have read and understood the University of Edinburgh guidelines on plagiarism. This thesis was composed by me and is entirely my own work except where I indicate otherwise by use of quotes and references. No part of it has been submitted for any other degree or professional qualification. 2 Abstract In this thesis I provide a study of the distinct traditions within the Pāñcarātra, concentrating especially on the ways in which these traditions’ identities were formed by their textual allegiances. In Chapter One, I show that the so-called “three jewels” of the Pāñcarātra scriptural canon were actually only considered as such by a minority of Pāñcarātrikas, and that this tradition arose much later than is commonly supposed.
    [Show 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
    [Show full text]
  • Vedic Hinduism 1
    Jamison & Witzel VEDIC HINDUISM 1 VEDIC HINDUISM by S. W. Jamison and M. Witzel (1992) CONTENTS Introduction 2 I. General Treatments a. The texts 4 b. Philological work 25 II. An Outline of Vedic Religion and Ritual a. Overviews of Vedic Religion 28 b. Ritual 29 c. gvedic ritual and its forerunners 30 d. Classical ritual 32 e. The development of ritual 36 f. The individual rituals 38 g. Domestic ritual 44 h. Ritual magic / magic ritual 49 i. Recent developments 50 III. Deities and Mythology a. Vedic mythology 52 b. The principal Vedic gods 54 IV. The "Philosophy" of Vedic Religion a. Early Vedic 63 b. Middle Vedic: The power of ritual 70 c. Speculation in the Ārayakas and Upaniads 73 V. The Religious Life: Personal and popular religious experience a. Personal religious experience 80 b. Popular religion 82 Abbreviations, Literature 88 Jamison & Witzel VEDIC HINDUISM 2 Introduction* The Vedic period is the earliest period of Indian history for which we have direct textual evidence, but even with this evidence it is difficult to fix even imprecise chronological limits to the period, much less to establish absolute dates within the period. We tentatively suggest 1500-500 BCE as convenient limiting dates of the period,1 the latter marking the approximate date of the codification of Sanskrit by Påini and the transition from "Vedic" to "Classical" Sanskrit; the former perhaps approximating the beginnings of the g Veda, the earliest Indian text.2 Since (almost3) all our evidence for Vedic India is textual, much more fruitful than defining the Vedic period by date is defining it by texts.
    [Show full text]
  • Introduction to Vedic Knowledge
    Introduction to Vedic Knowledge Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2012 Parama Karuna Devi All rights reserved. Title ID: 4165735 ISBN-13: 978-1482500363 ISBN-10: 148250036 : Jagannatha Vallabha Vedic Research Center +91 94373 00906 E-mail: [email protected] Website: www.jagannathavallabha.com http://www.facebook.com/pages/Parama-Karuna-Devi/513845615303209 http://www.facebook.com/JagannathaVallabhaVedicResearchCenter © 2011 PAVAN PAVAN House Siddha Mahavira patana, Puri 752002 Orissa Introduction to Vedic Knowledge TABLE OF CONTENTS 1. Perspectives of study The perception of Vedic culture in western history Study of vedic scriptures in Indian history 2. The Vedic texts When, how and by whom the Vedas were written The four original Vedas - Samhitas, Brahmanas, Aranyakas Upanishads 3. The fifth Veda: the epic poems Mahabharata and Bhagavad gita Ramayana and Yoga Vasistha Puranas 4. The secondary Vedas Vedangas and Upavedas Vedanta sutra Agamas and Tantra Conclusion 3 Parama Karuna Devi 4 Introduction to Vedic Knowledge The perception of Vedic culture in western history This publication originates from the need to present in a simple, clear, objective and exhaustive way, the basic information about the original Vedic knowledge, that in the course of the centuries has often been confused by colonialist propaganda, through the writings of indologists belonging to the euro-centric Christian academic system (that were bent on refuting and demolishing the vedic scriptures rather than presenting them in a positive way) and through the cultural superimposition suffered by sincere students who only had access to very indirect material, already carefully chosen and filtered by professors or commentators that were afflicted by negative prejudice.
    [Show full text]
  • A VEDIC READER .BY Ttie SAME AUI'iio R
    A VEDIC READER .BY TtIE SAME AUI'IIO_R IJNIFORbl WITH TItE PRI-_SENT WORK A VEDIC GRAMMAR FOR STUDENTS Including a chapter on Syntax and three Appendices : List of Verbs, Metre, Accent A VEDIC READER FOR STUDENTS BY ARTHUR ANTHONY MACDONELL M.A., ProD. BODEN PROFESSOR OF SANSKRIT FELLOW OF BAI,LIOL COLLEGE ; YELLOW OF TIIE BR1TISII ACADEblY FELLOW OY 'J_IE ROYAL DANISH ACAI)E,MY CONTAINING THIRTY HYMNS OF THE RIGVEDA IN THE ORIGINAL SAMHIT_- AND PADA TEXTS, WITH TRANSLITERATION, TRANSLATION, EXPLANATORY NOTES, INTRODUCTION, VOCABULARY OXFORD AT THE CLARENDON PRESS 1917 L'OHCORDIATHEOLOGICAL$[HIHARYLIBRARY iT. WAYNE, INDIANA 46825 OXFORD UNIVERSITY PRESS LONDON EDINBURGH GLASGOW NEW YORK TORONTO MELBOURNE CAPE TOWN BOMBAY HUMPHREY MILFORD I'UBLISHERTOTHE UNIYE_ITY PRINTEDIN ENGLAND_ PREFACE THis Reader is meant to be a companion volume to my Vedic G-rammar for Students. It contains thirty hymns comprising just under 300 stanzas. These hymns have been taken exclusively from the Rigveda, not only because that Veda represents tile earliest and most important phase of the sacred language and literature of India, but because the addition of specimens from the later Vedic literature with their divergences in speech and thought would tend to confuse the learner beginning the study of the oldest period. All the books of the Rigveda have been drawn upon except the ni,_th. The reason of this exception is that, though the whole of the ninth book practically consists of hymns addressed to Soma only, the hymn which in my opinion represents that deity best occurs in another (the eighth) book. All the most important metres are represented, though no specimens of the rare and complex strophic measures could be given because none of the hymns composed in them seemed to be suitable for the Reader.
    [Show full text]
  • Srimad-Bhagavatam, Fifth Canto, "The Creative Impetus" Text and Translations by His Divine Grace A.C
    1 Srimad-Bhagavatam, Fifth Canto, "The Creative Impetus" Text and Translations by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. Table of Contents Chapter One The Activities of Maharaja Priyavrata ...................................................................................................... 2 Chapter Two The Activities of Maharaja Agnidhra ....................................................................................................... 9 Chapter Three Rsabhadeva's Appearance in the Womb of Merudevi, the Wife of King Nabhi .................................. 13 Chapter Four The Characteristics of Rsabhadeva, the Supreme Personality of Godhead ............................................ 16 Chapter Five Lord Rsabhadeva's Teachings to His Sons ............................................................................................. 20 Chapter Six The Activities of Lord Rsabhadeva .......................................................................................................... 27 Chapter Seven The Activities of King Bharata ............................................................................................................. 30 Chapter Eight A Description of the Character of Bharata Maharaja ............................................................................ 33 Chapter Nine The Supreme Character of Jada Bharata ................................................................................................ 38 Chapter Ten The Discussion Between Jada Bharata and Maharaja Rahugana ...........................................................
    [Show full text]
  • The Content and Structure of the Vedic Ritual - an Enquiry Into the Common Element
    The content and structure of the Vedic ritual - an enquiry into the common element Prof. DIPAK BHATTACHARYA, Santiniketan 1. Introductory: a.The aim and title of the paper. b. Previous works c. Some recent works d.The arrangement of the topics 2.Purpose orientation of ritual 3. The common ingredients of ritual: imitation, identity and extension of power - – six cases not counted as magic CaseI.Pravargya: Mahāvīra pot CaseII. Agnyādheya: abhiśvāsa- ucchvāsa Case III. Soma drinking Case IV.The Maṇḍūka hymn.RV 7.103 4.Note on the oblationless sacrifice and prayer-ritualCase V.Mantranaya: Main ritualCaseVIa.Śākta and early Vaiṣṇava tantra (Jayākhya-Saṃhitā) Case VIb.Bhakti and ritual in later Vaiṣṇava tantra (Lakṣmītantra) 5 Note on the meaninglessness of ritual 6. Resumé7.Identity with and extension of power from the archetype with or without imitation -- three cases of ‘magic’ Case VII. Producing power of learning: AVŚ 1.1 Kauśika-Sūtra 10.1-3Case VIII.Treatment of partial paralysis AVŚ 6.80 (AVP 19.16.12- 14)Case IX. Applying a catheter.AVŚ 1.3 8.A note on the prayer and its style 9.Summary of the cases treatedDiagram 1 10. Comments on the structure Diagram 2 Diagram 3 11 The imitation of Christ12. Further problems Bibliography 1. Introductory 1a. The aim of the paper The primary aim of the paper will be clear from its title. The reason for taking up this topic is the fact that though the Vedic ritual has been subjected to detailed treatment by philologists, most of the treatments have mainly aimed at the description of the rituals, one does not find much ofenquiries into whether there is any basic similarity among them.
    [Show full text]