81. P2P Community Alternatives Heilen - Ganzheitliches Lebensnetzwerk - 1000 Artikel Translate this page Einmal traf der Arhat katyayana, ein Schüler des Buddha, auf einen Mann, derein Kind auf seinem Schoss hatte. Der Mann verzehrte einen gekochten Fisch. http://www.esoportal.de/index.php?site=artikel_direct&themeid=85&artid=485

82. Soka Gakkai Internacional Translate this page La segunda parábola es narrada por los cuatro grandes discípulos que escuchanla voz (Maudgalyayana, Mahakashyapa, katyayana y Subhuti), mientras que la http://www.sgi.org/spanish/budismo/Essential_8.html

SHAKYAMUNI NICHIREN DAISHONIN CONCEPTOS Gohonzon Gongyo Bodhisattva Budismo Mahayana ... Sutra del Loto MATERIALES SGI Quarterly Escritos Budismo Actual Esencial DAISAKU IKEDA Esencial Parte 8 Una visión general del Sutra del Loto Este material es la traducción de los artículos basados en el libro Kyogaku no Kiso (Fundamentos de estudio del budismo) del Departamento de Estudio de la Soka Gakkai y publicado en la revista mensual de la SGI de Estados Unidos Living Buddhism 2003 Las siete parábolas [i] (buscadores del camino, dignos de respeto). Desde la primera hasta la sexta parábolas aparecen en la enseñanza teórica, o la primera mitad, del sutra para explicar que el verdadero propósito de la prédica del Buda yace en exponer el único vehículo del Buda, mientras que sus otras diversas enseñanzas, es decir, las enseñanzas de los tres vehículos, son medios hábiles. La séptima parábola, que se expone en el capítulo “Duración de la vida” (decimosexto) de la enseñanza esencial del sutra o su mitad final, explica la utilización de la muerte del Buda como un medio para salvar a las personas. Reseña de las siete parábolas: La parábola de los tres carruajes y la casa en llamas La parábola del hombre rico y su hijo pobre:

83. Vedic LiteratureóTradition And Mythology Tr.) Tr. Kastur Chand Lalwani Kanvasatapathabrahmanam (4 Vols.) (Text with Eng. Tr.)CR Swaminathan katyayana Srauta Sutra Rules for the Vedic Sacrifices (Tr. http://www.livrariahorus.com.br/hinduism.htm

HINDUISM AND ITS SOURCES The Advaitic Theism of the Bhagavata Purana Daniel P. Sheridan The Agamasastra of Gaudapada Vidhushekhara Bhattacharya Agni: The Vedic Ritual of the Fire Alter (2 Vols.) Frits Stall Siva Mahapurana (Vols. 1-4) Linga Purana (Vols. 5-6) Bhagavata Purana (Vols. 7-11) Garuda Purana (Vols. 12-14) Narada Purana (Vols. 15-19) Kurma Purana (Vols. 20-21) Brahmanda Purana (Vols. 22-26) Agni Purana (Vols. 27-30) Varaha Purana (Vols. 31-32) Brahma Purana (Vols. 33-36) Vayu Maha Purana (Vols. 37-38) Padma Purana (Vols. 39-48) Skanda Purana (Vols. 49-66) *Arjuna in the Mahabharata: Where Krishna is, There is Victory Ruth Cecily Katz Arya Samaj Movement in South Africa T. Naidoo Aspects of Early Visnuism J. Gonda Aspects of Hindu Morality Saral Jhingran The Asvamedha: The Rite and its Logic Subhash Kak *At Play with Krishna: Pilgrimage Dramas from Brindavan John Stratton Hawley Aum Hindutvam: Daily Religious Rites of the Hindus Swami Vedananda Bhagavadgita with the Sanatsujatiya and Anugita (SBE Vol.8) Tr. K.T. Telang Bhagavata Purana (AITM Vols. 7-11) Ed. J.L. Shastri

84. 24 On Emotions, Economics, And Ethics katyayana, noted for his talents in debate and persuasion, was one of the disciplesof the Buddha. Give it to me. I want it, katyayana answered. http://www.blia.org/english/publications/booklet/pages/24.htm

This is the third and last part of the series regarding the relevance of Buddhism to daily living. I think this is a very important topic. There are many Buddhists, both within the monastics and among the laity, who look at Buddhism as something that is apart from everyday life. Though the time I have today will hardly do justice to this topic, I want to do my part to elucidate the relationship between Buddhism and all of us. Today, I'd like to focus on the three E's of living: e motions, e conomics, and e thics. I. Healthy Emotions Our emotions play a very important part in our everyday life. A lot of people make the mistake of thinking that the Buddha's teachings disapprove of emotions. This is far from the truth. Buddhism does not encourage people to shed their emotions, but teaches us how to lead a healthy emotional life. How do we ensure that our emotional states remain healthy? In this regard, the Buddha teaches us to use compassion to channel our emotions and to use wisdom to guide the unbridled forces of our emotions. While we often think of the Buddha as the fully enlightened one , we should not forget that he was also a most affectionate and loving human being.

85. Capitulo Seis Translate this page O Grande katyayana, em futuras existências, apresentará variados artigos como oferendase servirá oito centenas de milhões de Budas, prestando-lhes honras http://budadharma.paginas.sapo.pt/lotus_VI.htm

Capítulo Seis: Atribuição de Profecias Nessa ocasião o Buda, tendo acabado de recitar estes versos, fez um anúncio à grande assembleia, falando do seguinte modo: ”Este meu discípulo Mahakashyapa em futuras existências, será capaz de chegar à presença de três mil biliões de Budas, Honrados Pelo Mundo, de lhes oferecer dádivas, de lhes prestar reverência, de honrá-los e louvá-los, proclamando largamente as inumeráveis grandes doutrinas dos Budas. No seu renascimento final será capaz de se tornar um Buda chamado Luz Radiosa (Rasmiprabhâsa), Tathagata, merecedor de ofertas, de conhecimento correcto e universal, conduta perfeita e clara, bem aventurado, conhecedor do mundo, inexcedivelmente meritório, treinador de pessoas, mestre de seres celestiais e humanos, Buda, Honrado Pelo Mundo. “A sua terra será chamada Virtude Luminosa (Avabhâsa) e o seu kalpa será chamado Grande Adorno (Mahâvyûha). A duração da vida desse Buda será de doze pequenos kalpas. A sua Correcta Lei perdurará no mundo por vinte pequenos kalpas e a sua Lei Adulterada por vinte pequenos Kalpas. “O seu reino será adornado majestosamente, livre do mal e das impurezas, de cacos e entulho, de silvas e espinhos, ou do imundo lixo das latrinas. A terra será plana e suave, sem cumes nem barrancos, fossos ou colinas. O chão será de lápis lazúli, com renques de árvores de jóias e cordões de ouro a marcar os limites dos caminhos. Flores de jóias estarão espalhadas por toda a parte e tudo estará puro e limpo. Os bodhisattvas desse reino serão em número de incontáveis milhares de milhões e a multidão de ouvintes será igualmente inumerável. Não existirão trabalhos demoníacos e os acólitos do demónio estarão lá a proteger a Lei do Buda.”

86. 104.02.07 1555 BF\scriptures\Dharmasastra\Angirasa Smrti.pdf Kashyapa Smriti.pdf 69.93.45.234 /public_html/scriptures/Dharmasastra KashyapaSmriti.pdf 104.02.07 1706 BF\scriptures\Dharmasastra\katyayana Smrti.pdf http://www.ikashmir.org/scriptures/Dharmasastra/WS_FTP.LOG

87. BuddhaLine, Le Bouddhisme Et Ses Valeurs (amour, Sagesse, Compassion, Paix, Libe Translate this page A ce sujet, un maître du passé, mais très postérieur au Bouddha, katyayana, mendiaitsa nourriture lorsqu’il vit un hommes mangeant du poisson, tenant un http://www.buddhaline.net/article.php3?id_article=567

88. This Article Appeared In The Indian Journal At present we know, however, of only seven Sulbastitras, those belonging to theSrauta-sutras of Baudhayana, Apastamba, katyayana, Manava, Maitrayana, Varaha http://www.vmacademy.com/kenneth/articles/kansara/kansara.htm

This article appeared in the Indian Journal ‘Sambodhi’ Vol. XXIII, 2000 and is reproduced here with permission. Diacritical marks have not been copied, nor have the few Sanskrit/Hindu lines of text. This article has been scanned into text and though we have done our best there may still be a few errors. For the full text please see the Journal version. VEDIC SOURCES OF THE 'VEDIC MATHEMATICS' Dr. N. M. Kansara Director, Akshardham Centre for Applied Research in Social Harmony (AARSH), Akshardham, Gandhinagar - (382 020) Jagadguru Shankaracharya Swami Shri Bharati Krishna Tirthaji Maharaja of Govardhan Peeth Matha, Puri, wrote or dictated a book entitled `Vedic Mathematics' based on 29 Sutras, of which 16 deal with the ‘general case’, while the rest 13 treat the special cases. The declaration of the Sutras as "Vedic" or as belonging to the Vedas, particularly to the Atharvaveda, and his claim that "the Sutras (aphorisms) apply to and cover each and every part of each and every chapter of each and every branch of mathematics including arithmetic, algebra, geometry ­plane and solid, trigonometry - plane and spherical, conics - geometrical and analytical, astronomy, calculus - differential and integral etc., etc.", and that "there is no part of mathematics, pure or applied, which is beyond their jurisdiction" has raised a controversy amongst the mathematicians of India, some of whom have questioned the Vedicity of the Sutras on the ground of their language, and the level of mathematics it deals with. It is endeavoured here to deal with the problem in all possible aspects, and examine the validity or otherwise of the claim.

89. Como Entender A Bondade Translate this page Um grande mestre buddhista, cujo nome era katyayana, uma vez viu uma mulher segurandoseu filho no colo e comendo um peixe, enquanto uma cadela corria ao redor http://www.dharmanet.com.br/vajrayana/bondade.htm

Introdução Tibet Vajrayana Tantra ... Home Os seres como nossas mães Todos os seres sencientes, que estão sujeitos às percepções impostas sobre eles por causa do seu karma negativo, dos seus padrões habituais e das emoções aflitivas de suas mentes, e que encontram apenas sofrimento como resultado desta confusão e delusão — todos estes seres foram nossas mães muitas e muitas vezes. Dentro da tradição buddhista, temos tanto a autoridade das escrituras quanto o raciocínio correto para atestar este fato. Em um dos sutras, o Senhor Buddha afirmou que se contássemos cada partícula de terra neste nosso grande planeta, o número de vezes que um único ser foi nossa mãe seria ainda maior que o número de partículas. O grande Nagarjuna da Índia buddhista condensou o mesmo exemplo em um verso em um de seus trabalhos. Se aplicarmos nosso raciocínio a isto, podemos entender que certos tipos de seres são milagrosamente renascidos — é verdade. Os seres do inferno e os deuses chegam aos seus mundos completamente formados, sem atravessar o processo do nascimento pelo útero ou pelo ovo, sem ter que contar com pais. Mas no caso dos outros seres, certamente os seres que podemos ver diretamente com nossos olhos, os seres humanos e as formas da vida animal, há um processo pelo qual um macho e uma fêmea procriam e se tornam os pais de uma nova geração. Até mesmo as formigas em um formigueiro, cujos números não poderíamos começar a contar, vêm de ovos, e esses ovos vêm de uma mãe. Outras infinitas formas de vida que estão continuamente renascendo geralmente envolvem a atividade de uma mãe, concebendo e dando à luz a uma criança ou pondo um ovo que produz uma prole.

90. THE VALMIKI RAMAYANA me These learned ones Vasishta, Vamadeva, Jabali, the son of Kasyapa, Markandeyaof long life and sage katyayana may lead us from the front and let my http://acharya.iitm.ac.in/mirrors/vv/literature/ramayana/ba069a.html

THE VALMIKI RAMAYANA BALA KANDA (Contd) Canto 69 imiwlagmnm! Arrival at Mithila tt> - thereafter - the night - having lapsed saepaXyay> - along with the family priest sbaNxv> - in the company of his relations raja - the king dzrw> - Dasaratha - cheerfully - to Sumantra - like this - spoke With the night drawing to a close, king Dasaratha, who was with his preceptors and relatives, in a cheerful state of mind, spoke thus to Sumantra (1). A* svˆR xnaXy]a xnmaday pu:klm! , A* - at once svˆR - all xnaXy]a> - officers of the exchequer - wealth of all descriptions Aaday - taking pu:klm! - in great quantities - set out - in front suivihta> - carrying out their own tasks - with various types of precious gems and stones `All the treasury officers may at once start at the head (of our retinue) carrying with them plenty of various precious stones and huge amounts of money, having taken up their respective duties (2).

91. The Lotus Sutra[6] - Bestowal Of Prophecy Great katyayana here in future existences will present various articles as offeringsand will serve eight thousand million Buddhas, paying honor and reverence http://www.sgi-usa.org/buddhism/library/Buddhism/LotusSutra/text/Chap06.htm

Introduction to Buddhism FAQ's on Buddhism The Buddhism of Nichiren Daishonin From India to America: A History ... Next Chapter The Lotus Sutra Translated by Burton Watson Chapter Six: Bestowal of Prophecy His land will be called Light Virtue and his kalpa will be called Great Adornment. The life span of this Buddha will be twelve small kalpas. His Correct Law will endure in the world for twenty small kalpas, and his Counterfeit Law for twenty small kalpas. "His realm will be majestically adorned, free of defilement or evil, shards or rubble, thorns or briers, or the unclean refuse of latrines. The land will be level and smooth, without high places or sags, pits or knolls. The ground will be of lapis lazuli, with rows of jeweled trees and ropes of gold to mark the boundaries of the roads. Jeweled flowers will be scattered around, and everywhere will be pure and clean. The bodhisattvas of that realm will number countless thousands of millions, and the multitude of voice-hearers will likewise be innumerable. There will be no workings of the devil, and although the devil and the devil's people will be there, they will protect the Law of the Buddha."

92. Relativism, Self-Referentialilty And Beyond Mind At the same time, the Buddha while explaining samyak jnana, mistranslatedas the right view, said to katyayana katyayana, everyday http://www.infinityfoundation.com/mandala/i_es/i_es_kunda_mind.htm

Relativism, Self-Referentialilty and Beyond Mind by Kundan Paper presented at the International Conference on Mind and Consciousness: Various Approaches 2002, held at the Indian Institute of Technology, Kharagpur on January 9-11, 2002 Abstract prajna Challenges to objectivity The human observer constitutes the final link in the chain of observational process, and the properties of any atomic object can only be understood in terms of the object's interaction with the observer. This means that the classical ideal of objective description of nature is no longer valid. (p. 78) Human beings do not live in the objective world alone, nor alone in the world of social activity as ordinarily understood, but are very much at the mercy of the particular language that has become the medium of expression of that society. It is quite an illusion to imagine that one adjusts to reality essentially without the use of language and that language is merely an incidental means of solving specific problems of communication or reflection. The fact of the matter is that the "real world" is to a large extent unconsciously built up on the language habits of the group….We see and hear and otherwise experience very largely as we do because the language habits of our community predispose certain choices of interpretation. [Cited in Whorf, 1962, p.134] The history of Science: Objectivity demystified The publication of The Structure of Scientific Revolutions

93. Sword Of Truth Archives -- Hindu Geometry - Part 4 katyayana is found to have appealed similarly to the authority of Sruti similarlyon two occasions (in verse 5.7 and 6.4 of katyayana Shulba). http://www.swordoftruth.com/swordoftruth/archives/byauthor/aniruddhaavanipal/hgp

Issue# 2000.22 September 24 th Aniruddha Avanipal Hindu Geometry - Part 4 ( Continued from Hindu Geometry - Part 3... In one of my previous articles, I mentioned that the science of geometry or Shulba in India originated from the construction of Vedic altars. I also described briefly various basic geometric terms that are used in Hindu geometry to define and formulate a two-dimensional geometric problem. In this article, I will try to treat the origin, growth and development of Hindu geometry more fully. In other words, I would like to show that the root of advanced geometric ideas found in Shulba indeed stand on the foundation formed in the earlier Vedic texts, such as Samhitas and Vedas. Nitya Vedis: There are multitudes of the altars of the Nitya class. But the three primary ones are Garhapatya, Ahavaniya and Dakshina. In Shulba sutras it is stated that Garhapatya must be of the form of a square or circle. The altar for Ahavaniya should be always a square and that of Dakshina always a semi-circular. The area of each however must be the same and equal to one square Vyama (1 Vyama = 96 Angulis = 72 inches approximately). So the construction of these three altars obviously presupposes the knowledge of the following geometrical operations: To construct a square on a given straight line To circle a square an vice versa To double a circle or doubling a square and circling it.

94. EJVS-7-2.htm fact that the version of these lists that Talageri (unknowingly) depends on anearly medieval redaction of lateVedic katyayana s sarvAnukramaNI views http://www.people.fas.harvard.edu/~witzel/EJVS-7-2.htm

EJVS 7-2 March 31, 2001 WESTWARD HO ! The Incredible Wanderlust of the Rgvedic Tribes Exposed by S. Talageri (Saavadhaanapattra no. 2) A Review of: Shrikant G. Talageri, The Rigveda. A historical analysis. EDITOR'S NOTE In certain Internet circles, S. Talageri's The Rigveda. A historical analysis, is being lauded as "rational," "logical," "solid," "groundbreaking," and so on. Any new study of the Rgveda is welcome, since the impression is common that little historical information can be found in the oldest Indian text. I already emphasized this in articles published in 1989 and 1995, and the situation is still basically the same: No detailed study of the Rgvedic data has been published for a long time. Therefore, one might expect Talageri's 500-page book to be of great relevance for Vedic studies and for Indian history in general. Unfortunately, however, the attached review suggests that Talageri's "historical analysis" is far less significant than what is being claimed for it over the Internet. Let readers see for themselves! Perhaps one should not have been surprised by this conclusion. Talageri's most vocal supporters include the same people who ecstatically welcomed Rajaram and Jha's "definitive decipherment" of the Indus script and supposed discovery of a Harappan "horse seal" at least until those claims were demolished in two articles that Steve Farmer and I wrote for Frontline, with supporting contributions from Romila Thapar, Richard Meadow, Iravatham Mahadevan, and Asko Parpola (Frontline, Oct-Nov. 2000). After the Frontline articles went to press, public claims of Rajaram's Harappan "decipherment" and fraudulent "horse seal" rapidly disappeared. As Rajaram's star dimmed, however, renewed beating began of a much more ancient dead horse the Aryan Invasion Theory ("AIT") of which, 50 years after the theory's heyday, I am fantasized by Rajaram et al. as the archetypal Western champion.

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