Geometry.Net - Scientists: Apastamba

It Is Madhava's Privilege To Have You Here..
Tirdha, taught me Sri Krishna Yajurveda. I also learnt apastamba sutrasunder his guidance. I studied a philosophical course called
http://madhava.tripod.com/biography/madha1.htm

Extractions: My family : My Father My Mother : Smt. Lakshmi Prasanna Savitri My wife : Dr. Sundari, Ph.D. (Mathematics, ISI) My Daughters Sumedha , Sivaani Click here to see our Family Photo taken in front of Musse, France My friends call me as Madhava. My mother tongue is Telugu. I also can read and write German, English, Sanskrit, Urdu, Hindi and some other languages. I was born in a traditional brahmin family, staunch believers of Advaita vedanta . I like reading and discussing Telugu Literature Late Sri Kota Kotisubbarama Sastrygaru, meternal uncle of Sri Sringeri jagadguru Sri Bharati Tirdha, taught me Sri Krishna Yajurveda. I also learnt apastamba sutras under his guidance. I studied a philosophical course called Dhrarma Veera under the guidance of Swamini Saradapriyanda at one of her ashrams called Chinmayaranyam . I lived as an inmate of the ashram for one year (1989-90) and learned Upanishads and Bhagawat Geeta. After successfully completing the course, I went to "Center of Science for Villages" at dattapur, Wardha (Maharasthra State, India)., and got trained in "Low Cost Housing Engineering" . During those days I have also lived in Sevagram, Wardha, one of Mahatma Gandhi's Ashram.
Leggett Trevor Apastamba Apastambadharmasutra Yoga And The Discovery Of The Univ
Leggett Trevor apastamba apastambadharmasutra Yoga and the Discovery of theUniversal Self. Author Leggett Trevor apastamba apastambadharmasutra.
http://www.novel-buy.com/Leggett-Trevor-Apastamba-Yoga-and-the-Discovery-of-0710
Paper Presented By Thite - Viswa Veda Sathram
See in this respect apastambaSrautasutra XXII.5.2. But later on Sudras wereallowed to do the work of milking (apastamba-Sroutasura VI.3.9-13).
http://www.orgpeople.com/org-projects/vedavidya/papers/thite.htm

Extractions: Viswa Veda Sathram Vicissitudes of Vedic ritual Text of talk delivered by Sri. G U Thite, Department of Sanskrit and Prakrit Languages, University of Pune, Pune - 411007 at the International Vedic Conference at Panjal] Kama and Krodha: The leit-motives Kama (desire) and krodha (or manya, anger) are the two leit-motives of vedic sacrificial institute. The vedic people were very much aggressive ambitious, optimistic and violent. The world view of vedic people is reflected in vedic ritual. This is quite in contrast with the later puranic world view which considers kama and krodha to be the enemies from the point of view of obtained of Moksha (liberation). The aim of vedic people was either to fulfill their desires or appease the anger through the sacrificial performance. Svarga (heaven) was a symbol of all the pleasures. Therefore many rituals are to be performed in order to get heaven. The great thinkers like Yajnavalkya, however, were experts in ritualism as well as spiritualism. In Satapatha- Brahamana, therefore we get thoughts on svarga as well as Moksha. Black Magic Krodha (anger) of vedic people finds its expression in the black magic rituals. There is such a black magic almost at every step of vedic ritual in addition to some special sacrifices meant for black magic only. The word Abhichara (literally ritualistic attack) is the standard expression for black magic. Later authors particularly the Mimamsakas do not accept black magic to be a part of vedic religion. They argue that vedic textsdo not prescribe black magic as such but prescribe the way of performance of black magic if it is intendeed to be performed. This argumentation is based upon a lopsided view about the black magic. It should be noted that in vedic ritual there are two types of black magical rites: 1. optional (kamya) e.g. Syena sacrifice. 2. obligatory (nitya) as for example when one performs black magic uttering the formula "
Silviu Lupascu / The Ancient Indian Sacrificial Establishment - The Evidence Pro
apastamba, 7.28.8); It is said in the scripture that by performing the animalsacrificeone buys himself off from the death, and one has all his desires
http://www.revistanorii.com/11/Silviu_Lupascu_Srautakosa.html

Extractions: Silviu Lupaºcu / The ancient Indian sacrificial establishment - the evidence provided by Srautakosa The Indian tripartite theology, formulated according to the treaty discovered at Bogazkoy (concluded between Mativaza, leader of the Hourrite Empire - situated in the bend of the upper Euphrates, with its capital city at Mitani -, and a Hittite king, his neighbour) and to the Vedic hymns, is implied by the threefold structure Mitra-Varuna / Ind(a)ra / Nasatya or Asvin. The complementarity and solidarity uniting the two "celestial consuls" (the Ouranian deity, concerned with the immensity of the cosmic ensemble, and the so-called "personified Contract". interested in everything pertaining to the human beings) is completed by the warrior god and by the twin deities of peace, welfare, fertility and liturgical fulfillment. It is worth noting, for the purpose of our research, that the Hindu ritual canon assigns the perfect offerings to Mitra, while the blemished ones appertain to Varuna. If the mythological architecture of the social hierarchy ( brahmanas -ksatriyas -vaisyas or priests-warriors-common people) follows the triune sequence of the godhead, it must be noted that the ritual dialogue engaged between the human society and the divine realm has, as is the case with all the other Indo-European nations, a sacrificial nature (cf. Georges Dumezil
SanathanaDharma
quote. They are in many ways connected with the Smrtis. The apastamba Dharmasutra refers specially to the Bhavisya-Purana. Caland
http://www.sanathanadharma.com/samskaras/sources.htm

Extractions: SanathanaDharma.com THE SOURCES OF INQUIRY Introductory The Vedas The Brâhmanas The Aranyakas and the Upansads ... The Relative Importance of Sources Introductory The Grhyasutras, the oldest manuals of the Hindu Samskaras, do not cite their authorities as the Dharmasutras do for their contents. The cause of this silence is that the Samskaras, mostly being domestic rites and ceremonies, were based more on precedent and popular traditional usages than on any definite written code. The Dharmasutras, the Smritis and the mediaeval treatises produce authorities on Dharma or Law, both sacred and secular. But these works do not go deep into ritualistic details and are mainly concerned with the social aspects of the Samskaras. Therefore, for the full information about the Samskaras, we have to ransack other sources also ignored by them. The Vedas The Vedas are universally recognized as the primary source of the Hindu Dharma. According to the Gautama Dharmasutra "the Veda is the source of Dharma and the tradition and practices of those who know it." Other Dharmasutras and the Smritis endorse the above view. From the perusal of the Vedas also we arrive at the same conclusion. The oldest document of the religious literature of the indo-Aryans is the Rigveda. Though the religious picture painted in it is by no means complete, as it contains hymns used by the priests in the sacrifices to high gods, we catch glimpses of popular religion at several places. Moreover, there are a few specific hymns that are particularly concerned with popular rites and ceremonies. The Wedding the funeral and the conception are narrated in them.
SanathanaDharma
Only a few Smrtis like the Yajnavalkya, the apastamba and the Satatapa prescribebathing for husband after coition, though the wife is exempted form this
http://www.sanathanadharma.com/samskaras/prenatal.htm

Extractions: SanathanaDharma.com The Meaning The Vedic Period The Sutra Period The Dharmasutra, the Smrti and Subsequent periods ... Significance 1. The Meaning The rite through which a man placed his seed in a woman was called Garbhadhana. Saunaka gives the similar definition though in slightly different words; "The rite by the performance of which a woman receives semen scattered (by her husband) is call Garbhalambhanam or Garbhadhana." So this is quite clear that this rite was not a religious fiction but a ceremony corresponding to fact, though its adherents, later on, fought shy of, and ultimately, abandoned it. The Vedic Period In the Vedic period we see that parental instincts found their expression in many utterences containing prayers for children. Heroic sons regarded as boons conferred by gods on men. The theory of Three Debts was in the process of evolution in the Vedic period. A son was called "Rinachyuta" or one who removes debts, which may denote parental and economic both and the begetting of children was regarded a sacred duty blinding on every individual. Moreover, there are many similes and references in the Vedic hymns bearing on how to approach a women for conception. Thus an idea, and, perhaps, a simple ceremony regarding conception were coming into existence in the Vedic period. The Sutra Period The Dharmasutra, the Smrti and
Hindu Scriptures
Veda. The apastamba, Hiranyakesi, Bodhayana, Bharadvaja, Manava, Vaikhanasaand the Kathaka belong to the Krishna YajurVeda. The
http://www.hinduism.org.za/vedas-.htm
Www.vishuji.com
Abhivadaye (Vaisvamitra, Aghamarsana, Kausika, traya ) arseya pravaranvita (Kaushiks)gotrah, (apastamba) sutrah, (Yajuh) sakhadhyayi, sri (Your name) namaham
http://www.vishuji.com/sandhya_worship1.htm
Great Indian Mathematicians
Great Mathematicians. Mathematicians of India MATHEMATICIAN, TIME PERIOD.Baudhayana, (700 BCE). apastamba, (600). Katyayana, (500). Umaswati. (150BCE).
http://hinduism.about.com/library/weekly/extra/bl-indianmathematicians.htm

Extractions: MATHEMATICIAN TIME PERIOD Baudhayana (700 B.C.E.) Apastamba Katyayana Umaswati (150 B.C.E.) Aryabhata (476-c. 550 C.E.) Varahamihira (c. 505-c. 558) Brahmagupta (c. 598-c. 670) Govindaswami (c. 800-850) Mahavira (Mahaviracharya) Pruthudakaswami Sridhara Manjula Aryabhata II Prashastidhara Halayudha Jayadeva Sripathi Hemachandra Suri (b. 1089) Bhaskara (1114-c. 1185) Cangadeva Madhava of Sangamagramma (c. 1340-1425) Narayama Pandit Paramesvara Nilakantha Somayaji Sankara Variar (c. 1500-1560)
Antiquity Of Tantricism
A historical and cultural perspective of the early tantric traditions by Chintaharan Chakravarti.Category Society Religion and Spirituality Tantra The apastamba Grhya Sutra (ix. 58, 9) in explaining the applicationof these hymns has also made this quite clear. Another hymn (Rg.
http://sino-sv3.sino.uni-heidelberg.de/FULLTEXT/JR-ENG/chak.htm
Apastamba
The summary for this Ukrainian page contains characters that cannot be correctly displayed in this language/character set.
http://www.sansknet.org/rsvp_apastamba_text.htm

Extractions: iÉä¹ÉÉ¨ÉÉªÉÉ¨ÉÊ´ÉºiÉÉ®úÉx´ÉHÖòEòÉ¨É +É½þÊ´É½þÉ®ú ªÉÉäMÉÉÊxÉÊiÉ- +ÉÊnùiÉºiÉÉ´ÉÊqù¶ÉÉÆ OÉ½þhÉÆ ´ÉHò´ªÉ¨ÉxÉäxÉÉªÉÉªÉæhÉ xÉÉäHò¨ÉÂ* iÉSUÖô±¤ÉÉxiÉ®úiÉÉä +ÉäÊ¨ÉiªÉäEòÉIÉÉ®úÉJªÉäªÉÆ ´Éxnäù ´ÉÉRÂóxÉºÉÉÊiÉMÉ¨ÉÂ * ±ÉI¨ÉÒºÉ½þÉªÉ¨ÉiÉºÉÒEÖòºÉÖ¨ÉSUôÊ´É ¶ÉÉ·ÉiÉ¨ÉÂ * VªÉÉäÊiÉ¨Éç ¼]õnùªÉä ¦ÉÚªÉÉiÉÉºÉnùÉ ®úÉVÉÒ´É±ÉÉäSÉxÉ¨ÉÂ ** iÉiºÉÚjÉ¶ÉÖ±¤É´ªÉÉJªÉäªÉ¨ÉIÉ®úÉlÉÉÇ´É¤ÉÉäÊvÉxÉÒ * xÉxiÉ®Æú Ê´É½þÉ®úªÉÉäMÉ´ªÉÉJªÉÉ ÊGòªÉiÉä- Eò®úhªÉ¹]õÉnù¶ÉEò®ú hÉÒÊiÉ iÉjÉiÉjÉ ¯ûjÉÒÊ±ÉMRóÊxÉnæù¶ÉÉiÉÂ ®úVV´ÉäÊiÉ iÉÞiÉÒªÉÉ¸ÉÖiÉä·É ®úVVÉÚxÉÉÆ Ê´É½þ®úhÉä ºÉÉvÉxÉi´ÉÆ +iÉ B´É ½äþiÉÉä®äúiÉiEò¨ÉÇ ¶ÉÖ±¤ÉÊ¨ÉiªÉÉSÉIÉ-iÉä* +ÉSÉÉªÉÉÇ BiÉÆ ºÉÉvÉxÉÉxªÉä´É ´ªÉÉJªÉäªÉiÉªÉÉ%´ÉMÉ¨ªÉxiÉä * B´ÉÆ iÉÌ½þ ªÉÉäMÉOÉ½þhÉÆ ¨ÉÉxÉºÉÉvÉxÉä¹ÉÖ ºÉiªÉMRó´ÉèMÉÖhªÉÆ ºªÉÉÊnùÊiÉ ¨ÉxªÉ¨ÉÉxÉ +ÉSÉÉªÉÉæ "ºÉ¨Éä ¶ÉCRÖÆó ÊxÉJÉÉªÉ ¶ÉCRÖóºÉÆÊ¨ÉiÉªÉÉ ®ú´VVÉÉ ºÉÉ =nùÒSÉÒ ÊnùÊMÉÊiÉ * iÉlÉÉ VªÉÉäÊiÉYÉÉÇxÉä* ªÉÉäMÉÉ¦ªÉÉÆ EÞòiÉ¨ÉiºªÉäxÉ YÉäªÉä ªÉÉ¨ªÉÉäkÉ®äú Ênù¶ÉÉè' ºÉÖxnù®ú®úÉVÉÒªÉÉ Eò®úÊ´ÉxnùÒªÉÉ ´ªÉÉJªÉ ¨ÉÉhÉ¨É. EÖòªÉÉÇiÉÂ ** Eò®úÊ´ÉxnùÒªÉÉ ´ªÉÉJªÉÉ iÉnùvÉÇ Eò®úÉäÊiÉ. ®úVVÉÖÆ iÉjÉ ÊxÉÊ¨ÉkÉÆ IÉäjÉEòÉäÊ]õ-YÉÉxÉ½äþiÉÖÆ ¶ÉCRÖÆó EÖòªÉÉÇiÉÂ* Eò®úÊ´ÉxnùÒªÉÉ ´ªÉÉJªÉÉ +iÉ B´ÉÉªÉÆ ¶É¤nù B´ÉÆ ´ªÉÉJªÉÉªÉiÉä+ÉMÉxiÉÖºÉ¨ÉÉ- xÉÉÊvÉEò®úhÉÒ¦ÉÚiÉiÉÞiÉÒªÉ¶É¤nùºªÉÉ´ÉªÉ´É¦ÉÚiÉÊjÉ¶É¤nù´ÉÉSªÉäxÉ ÊjÉi´ÉäxÉ ºÉÉ¦ªÉÉºÉºªÉ iÉÉ´ÉÎnÂùuùMÉÖhÉ¦ÉÉMÉ¨ÉÉMÉxiÉÖÆ EÞòi´ÉÉ iÉÎº¨ÉxÉÂ ¦ÉÉMÉäxÉèEäòxÉ ½þÒxÉä ±ÉIÉhÉEò®úhÉÊ¨ÉÊiÉ* UäônùºÉJRÂóªÉÉÊuùMÉÖhÉºÉJRÂóªÉªÉÉ UäônÆù EÞòi´ÉÉ iÉjÉ ªÉÉ´ÉÎnÂù¦É-®Æú¶Éè½þÔxÉè®äúEòÉä ¦ÉÉMÉÉä ½þÒxÉÉä iÉº¨ÉÉÊnùnÆù ÊxÉººÉÆÊnùMnù-¨ÉxÉäxÉ Ê´É½þiÉÇ´ªÉÊ¨ÉÊiÉ** iÉÊzÉÊ¨ÉkÉÉä ÊxÉ¿ÉÇºÉÉä Ê´É´ÉÞÊrù´ÉÉÇ ** 6 ** Eò®úÊ´ÉxnùÒªÉÉ ´ªÉÉJªÉÉ
Apastamba-Preface
xÉ¨ÉÉä ªÉYÉÉªÉ nùÊ¨ÉnùÉxÉÓ ÉEòÉ¶ÉªÉÉ¨É ºÉÖ±¤ÉºÉÚjÉÆxÉÉ¨É ´ªÉÉJªÉÉjÉªÉÉä{ÉäiÉÆ.
http://www.sansknet.org/rsvp_apastamba_sanskrit_preface.htm

Extractions: xÉ¨ÉÉä ªÉYÉÉªÉ ÊuùiÉÒªÉiÉÞiÉÒªÉÉè ´ÉÉªÉÉJªÉÉiÉÉ®úÉè Eò®úÊ´ÉxnùºÉÖxnù®ú®úÉVÉÉè SÉ xÉ iÉÞiÉÒªÉ´ªÉÉJªÉÉEÞòiÉÂ ºÉÖxnù®ú®úÉVÉºiÉÖ ´ªÉÉJªÉÉxÉÉÆ SÉèiÉÉºÉÉÆ ¨ÉvªÉä ÊrùiÉÒªÉ iÉÞiÉÒªÉÉä B´É xÉÉ¨ÉiÉÉä ÊxÉÌiÉ¶ªÉäiÉä
Powell's Books - Used, New, And Out Of Print
The Dharmasutras The Law Codes of apastamba, Gautama, Baudhayana, and Vasistha byPatrick Olivelle Publisher Comments The Dharmasutras are the four surviving
http://www.powells.com/subsection/ReligionEasternGeneral.4.html
2 - The Dharma
(51) apastamba Dharma Sutra. BAHA'I. 50. Bhagavad Gita 1613. 51. apastamba DharmaSutra 81, quoted in Morgan (ed.), The Religion of the Hindus, pp. 324-5. 52.
http://www.northill.demon.co.uk/hinduism/ch2.htm

Extractions: Return to Contents Go on to Chapter 3 Go back to Chapter 1 The Dharma is, as noted in the Introduction, divided into a number of sub-sections. The Sanatana Dharma , is the eternal, universal law which does not change. However, the condition of man is always changing. And so the part of the Sanatana Dharma which applies to man also needs to change. This is why the Lord renews his message to man from time to time. For after a period of time a decline in the affairs of men sets in and there is a `decline in righteousness'. Whenever this occurs, the Lord `sends forth His spirit'; an Avatar of the Lord appears and renews the message. This is the meaning of the words of Krishna as recorded in the Bhagavad Gita and quoted above, as well as a similar verse in the Bhagavata Purana Whenever righteousness declines and evil-doing increases, the Almighty Lord, Hari, creates himself. Baha'u'llah teaches that the Avatars are the main way in which God communicates with man. Their main function is to bring mankind back to the path of true Dharma . But man's condition is always changing. It is a characteristic feature of the world of man that it constantly changes and develops. The society of today is greatly changed from that of 200 years ago or even that of 100 ago. The teaching that is suitable for mankind at one stage in its development may not be suitable at a later date. Therefore the supreme love and wisdom of the Lord results in the fact that each Avatar that comes to the world adapts his teaching. This is done so as to bring mankind to that part of the eternal
Brooklyn Public Library /All Locations
Title, Dharmas¯utras the law codes of ¯apastamba, Gautama, Baudh¯ayana, andVasistha / translated from the original Sanskrit and edited by Patrick Olivelle
http://catalog.brooklynpubliclibrary.org:90/kids/10,862/search/dBrahmanism/dbrah

Extractions: KEYWORD AUTHOR TITLE SUBJECT Title Dharmas¯utras : the law codes of ¯Apastamba, Gautama, Baudh¯ayana, and Vasistha / translated from the original Sanskrit and edited by Patrick Olivelle. Pub info Oxford : Oxford University Press, 1999. LOCATION CALL # STATUS Central Non-Fic 294.5926 D CHECK SHELVES Central Non-Fic 294.5926 D CHECK SHELVES Call # 294.5926 D Descript Series Oxford world's classics Oxford world's classics (Oxford University Press) Bibliog. Includes bibliographical references (p. xiv-xx) and index. Subject Brahmans. Law, Ancient. Dharma. Hindu law. ... Law India Early works to 1800. Add author Olivelle, Patrick. ISBN
Concordia Libraries New Acquisitons
DHARMAS{229}UTRAS THE LAW CODES OF {229}apastamba, GAUTAMA, BAUDH{229}AYANA, ANDVASI{242}S{242}THA / ANNOTATED TEXT AND TRANSLATION BY PATRICK OLIVELLE.
http://library.concordia.ca/collections/newacq.html

Extractions: New Acquisitions This is a list of the latest material acquired by Concordia University Libraries from february 6, 2002 to march 6, 2003. To find recent items on a particular topic you can search CLUES by WORD or SUBJECT and then use the LIMIT by publication year option. Your subject librarian may also be of assistance in establishing a list of search terms appropriate to your area of interest. Here are some general Library of Congress subject classifications by call number. Please click on any one that interests you. B philosophy TR photography E 98 H58P36 2002. LOCATION = Webster 4th Floor. Panagiotaraku, Eleni. NATIVE WOMEN, THE BUILT ENVIRONMENT AND COMMUNITY WELL-BEING : A COMPARATIVE STUDY OF TWO JAMES BAY CREE COMMUNITIES / ELENI PANAGIOTARAKU. 2002. E 98 H58P36 2002. LOCATION = WEB Microfiche. Panagiotaraku, Eleni. NATIVE WOMEN, THE BUILT ENVIRONMENT AND COMMUNITY WELL-BEING : A COMPARATIVE STUDY OF TWO JAMES BAY CREE COMMUNITIES / ELENI PANAGIOTARAKU. 2002. E 169.1 E626 2001. LOCATION = WEB Reference. ENCYCLOPEDIA OF THE UNITED STATES IN THE NINETEENTH CENTURY / PAUL FINKELMAN, EDITOR IN CHIEF. New York : Charles Scribner's Sons, c2001. E 169.1 E626 2001. LOCATION = VAN Reference. ENCYCLOPEDIA OF THE UNITED STATES IN THE NINETEENTH CENTURY / PAUL FINKELMAN, EDITOR IN CHIEF. New York : Charles Scribner's Sons, c2001.
The Advaita Vedânta Home Page - Sankara's Life
The life and legend of the founder of Advaita and Vedanta philosophy.Category Society Religion and Spirituality Adi Sankaracharya TippaNis. He also commented upon the adhyAtmapaTala of the apastambasUtras, and on vyAsa's bhAshya to patanjali's yogasUtras.
http://www.advaita-vedanta.org/avhp/sankara-life.html

Extractions: S ANKARA'S L IFE SankarAcArya ashThottaram Transliteration Key The following is based upon accounts known through oral tradition and texts like the mAdhavIya Sankara vijayam . There exists some controversy about Sankara's date , but most traditions are quite unanimous about other details. Birth and childhood: Sankara was born to the nambUdiri brAhmaNa couple, Sivaguru and AryAmbA, in a little village called kAlaDi in Kerala. The couple had remained childless for a long time, and prayed for children at the vaDakkunnAthan (VRshAcala) temple in nearby Trichur. Siva is said to have appeared to the couple in a dream and promised them a choice of one son who would be short-lived but the most brilliant philosopher of his day, or many sons who would be mediocre at best. The couple opted for a brilliant, but short-lived son, and so Sankara was born. Sankara lost his father when quite young, and his mother performed his upanayana ceremonies with the help of her relatives. Sankara excelled in all branches of traditional vaidIka learning. A few miracles are reported about the young Sankara. As a brahmacArin, he went about collecting alms from families in the village. A lady who was herself extremely poor, but did not want to send away the boy empty-handed, gave him the last piece of Amla fruit she had at home. Sankara, sensing the abject poverty of the lady, composed a hymn (kanakadhArA stavam) to SrI, the goddess of wealth, right at her doorstep. As a result, a shower of golden Amlas rewarded the lady for her piety. On another occasion, Sankara is said to have re-routed the course of the pUrNA river, so that his old mother would not have to walk a long distance to the river for her daily ablutions.
Dharma Sutras (Bühler Tr.)
Dharma Sutras (Bühler tr.) Sacred Texts Hindu Index Title Page, Contents, Sacred Books of the East Vol 2 Introdution to Âpastamba Introdution to Gautama ÂPASTAMBA PRASNA I, PATALA 1, KHANDA, 1. ÂPASTAMBA PRASNA I, PATALA 1, KHANDA, 2.
http://www.sacred-texts.com/hin/sla
ÂPASTAMBA PRASNA II, PATALA 3, KHANDA 6.
ÂPASTAMBA PRASNA II, PATALA 3, KHANDA 6.
http://www.sacred-texts.com/hin/sla/apa0206.htm

Extractions: Sacred Texts Hindu Index Index Previous ... Next 1. If he has any doubts regarding the caste and conduct of a person who has come to him in order to fulfil his duty (of learning the Veda), he shall kindle a fire (with the ceremonies prescribed for kindling the sacrificial fire) and ask him about his caste and conduct. 3. A guest comes to the house resembling a burning fire. 4. He is called a Srotriya who, observing the law (of studentship), has learned one recension of the Veda (which may be current in his family). 5. He is called a guest (who, being a Srotriya), approaches solely for the fulfilment of his religious duties, and with no other object, a householder who lives intent on the fulfilment of his duties. 6. The reward for honouring (such a guest) is immunity from misfortunes, and heavenly bliss. 7. He shall go to meet such (a guest), honour him according to his age (by the formulas of salutation prescribed), and cause a seat to be given to him. 8. Some declare that, if possible, the seat should have many feet. 10. One of them shall be employed in pouring water (over the guest, the other in washing his feet).
J. Patrick Olivelle CV
http://inic.utexas.edu/asnic/pages/facultyCVs/JPO/jpocv.html

A B C D E F G H I J K L M N O P Q R S T U V W X Y Z

81-100 of 100 Back | 1 | 2 | 3 | 4 | 5