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Apastamba:     more books (45)

The Sacred Laws Of The Aryas As Taught In The Schools Of Apastamba, Gautama, Vasishtha And Baudhayana The Sacred Laws of the Aryas as Taught in the Schools of Apastamba, Gautama, Vasishtha, and Baudhayana. Part 1. Apastamba and Gautama. Part 2. Vasishtha and Baudhayana. by Georg, tr. Buhler, 1898-01-01 SACRED LAWS OF THE ARYAS AS TAUGHT IN THE SCHOOLS OF APASTAMBA, GAUTAMA, VASISHTHA, AND BAUDHAYANA, PART II VASISHTHA AND BAUDHAYANA (SACRED BOOKS OF THE EAST, VOL. XIV) by F. Max, General Ed. , Translated by George Buhler Muller, 1969 The Sacred Laws of the Âryas, as Taught in the School of Âpastamba, Gautama, Vâsistha, (pt.2) Sacred Laws of the Aryas, as taught in the schools of Apastamba, Gauta by Georg Buhler, 1879 The Sacred Laws of the Âryas as Taught in the Schools of Âpastamba, Gautama, Vâsishtha, and Baudhâyana (Volume 2, pt.1) by Georg Bühler, 2010-01-05 The Sacred Laws of the Âryas, as Taught in the School of Âpastamba, Gautama, Vâsistha, (pt.1) The Sacred Laws of the Âryas as Taught in the Schools of Âpastamba, Gautama, Vâsishtha, and Baudhâyana (Volume 14, pt.2) by Georg Bühler, 2010-01-06 Das Srautasutra des Apastamba aus dem Sanskrit übersetzt von W. Caland. 1.-7. Buch (German Edition) by Apastamba Apastamba, Willem Caland, 2010-08-09 The Sacred Books of the East. Volume 14. The Sacred Laws of the åryas as Taught in the Schools of åpastamba, Gautama, Vâsishtha, and Baudhâyana. Part 2 by Friedrich Max Müller, 1882-01-01 The Sacred Laws Of The Aryas As Taught In The Schools Of Apastamba, Gautama, Vasishtha And Baudhayana The Sacred Laws of the Âryas as Taught in the Schools of Âpastamba, Guatama, Visishtha, and Baudhâyana (Volume 1); Âpastamba and Gautama by Georg Bühler, 2010-03-15 The Sacred Books Of The Aryas, Part 1, Apastamba And Gautama: As Taught In The Schools Of Apastamba, Gautama, Vasishtha, And Baudhayana (1879) Aphorisms On The Sacred Law Of The Hindus, Part 1: Containing The Text, With Critical Notes And An Index Of The Sutras (1868) by Apastamba, 2009-01-26

lists with details

21. - Women In The Sacred Laws - The Dharma Sutras ( Page 25)
    apastamba denies the right of offering burnt oblations to women ‘A femaleshall not offer any burnt oblation.’ The keynote of the more ascetic and  
    http://www.hindubooks.org/women_in_the_sacredlaws/the_dharma_sutras/page25.htm
    
    Extractions: Women In The Sacred Laws Kulapati's Preface The Author Foreword Prologue ... Espirit Des Lois THE DHARMA SUTRAS Apastamba denies the right of offering burnt oblations to women : ‘A female shall not offer any burnt oblation.’ The keynote of the more ascetic and conservative rules of the later times is first sounded by Apastamba, and they find a fuller expression in Manu and the later lawgivers. As a child of the Kali age, he discards the rules, which allowed greater freedom to women on the ground of their being unfit for the society of his time. His rules are framed to preserve the chastity of women, to limit the excessive importance given to the birth of male children and to confine the sphere of women to the household only. But to understand Apastamba and to account for his diversions and limitations, we must turn our attention to the age in which he lived. It was an age of asceticism Buddhism was at its zenith, and the importance of conduct and morals, which Buddhism demanded and set forth, had had its repercussions on Hindu society as a whole. Hence the laws that were hitherto considered good and beneficial to society had to be discarded as unfit, as their demoralising effect had been revealed by the influence, of such reformatory movements as Buddhism We next come to Vasishtha, a law giver belonging to the Rig-Vedic school, who has been claimed by some to be the sage Vasishtha of the Rig-Veda, on which assumption the later commentators tried to make it the most authoritative and the most ancient of all law-books, a theory that has been discarded by Western scholars on linguistic grounds.

22. Sändig Suche
    Translate this page 116.48 EUR Caland, Wilhelm Das Srautasutra des apastamba — Band 1 8.-15. 116.48EUR Caland, Wilhelm Das Srautasutra des apastamba — Band 2 16.-24. und 31.  
    http://www.saendig.com/results3.asp?Suche4=Das Srautasutra des Apastamba

23. Ayurvedaa2z Online Information, Kerala Ayurveda, Ayurvedic Centers, Ayurvedic Me
    v, Pratisakhya, Katyayana. v, Dharma Sutra, - Bodhayana, apastamba and Hiranyakesi.v, Grhya Sutras, - Manava. v, Srauta Sutra, - bodhayana, apastamba and Hiranyakesi.  
    http://www.ayurvedaa2z.com/html/a1700ved.htm
    
    Extractions: Vedas Vedas . Traditional Indian notion regarding Vedas is that, they are considered as revelations from the Almighty to the enlightened ones or Rishis (sages) or compositions by super brains, as a result of their profound contemplation. Thus the term Veda is not limited to a few books and it has got a great role in all Indian traditions. In fact, the whole wisdom of ancient India revolves around the Vedas . Indian tradition strictly adheres to Gurukula Sampradaya that is, handing over of knowledge directly from preceptor (teacher) to disciple (student). Owing to this practice, the ancient Indian mindset, gave little attention to arrange things chronologically. Their acts were guided by principles expressed in the form of slokas , or verses in certain metrical forms Slokam a ["Let noble thoughts come to us from all quarters of this universe" (Rigveda 1/89/1)]. This universality and secular vision in all walks of life makes us difficult to fix a particular time span as the exact period of a particular school thought. Traditional Indian accepts Vedas as apaurusheyam (not man-made), but revealed truths and of eternal validity or relevance.

24. YES. ORGINAL MANUSCRIPTS, NO! BUT WOW! WHAT A LIST . .
    apastamba Prasna 2, Patala 1, Khanda 1. apastamba Prasna 2, Patala 1, Khanda 2.apastamba Prasna 2, Patala 2, Khanda 3. apastamba Prasna 2, Patala 2, Khanda 4.  
    http://www.rumormillnews.com/cgi-bin/forum.cgi?noframes;read=44090

25. Freedom And Discipline From The Chapter "Dharmasastra", In Hindu Dharma : Kamako
    The apastambasutra is an authority widely followed. In its concluding partthe great sage apastamba observes I have not dealt with all duties.  
    http://www.kamakoti.org/hindudharma/part15/chap4.htm
    
    Extractions: Receive pages from Hindu Dharma in your email There are a hundred thousand aspects to be considered in a man's life. Rules cannot be laid down to determine each and every one of them. That would be tantamount to making a legal enactment. Laws are indeed necessary to keep a man bound to a system. Our sastras do contain many do's and dont's, many rules of conduct. There is much talk today of freedom and democracy. In practice what do we see? Freedom has come to mean the licence to do what one likes, to indulge one's every whim. The strong and the rough are free to harass the weak and the virtuous. Thus we recognise the need to keep people bound to certain laws and rules. However the restrictions must not be too many. There must be a restriction on restrictions, a limit set on how far individuals and the society can be kept under control. To choke a man with too many rules and regulations is to kill his spirit. He will break loose and run away from it all. That is the reason why our Sastras have not committed everything to writing and enacted laws to embrace all activities. In many matters they let people follow in the footsteps of their elders or great men. Treating me as a great man and respecting me for that reason, don't you, on your own, do what I do-wear ashes, perform Pujas and observe fasts? In some matters people are given the freedom to follow the tradition or go by the personal example of others or by local or family custom. Only thus will they have faith and willingness to respect the rules prescribed with regard to other matters.

26. Hand Of The Vedapurusa From The Chapter "Kalpa", In Hindu Dharma : Kamakoti.org:
    Six sages have composed Kalpasutras for the KrsnaYajurveda which is predominantlyfollowed in the South - apastamba, Baudhayana, Vaikhanasa, Satyasadha  
    http://www.kamakoti.org/hindudharma/part11/chap1.htm
    
    Extractions: Receive pages from Hindu Dharma in your email The sixth limb or Anga of the Vedapurusa is Kalpa, his hand. The hand is called "kara" since it does work (or since we work with it). In Telugu it is called " sey ". Kalpa is the sastra that involves you in "work". A man learns to chant the Vedas, studies Siksa, Vyakarana, Chandas, Nirukta and Jyotisa. What does he do next? He has to apply these sastras to the rites he is enjoined to perform. He has to wash away his sins, the sins earned by acting according to his whims. This he does by the performance of good works. For this he must know the appropriate mantras and how to enunciate them correctly, understanding their meaning. Also certain materials are needed and a house that is architecturally suited to the conduct of the rituals. The fruits yielded by these must be offered to the Isvara. Kalpa concerns itself with these matters. Why does a man learn the vedas? Why does he make efforts to gain perfection with regard to the purity and tone of their sound by learning Siksa, grammar and prosody? And why does he learn Jyotisa to find out the right time to perform rituals? The answer is to carry out the injunctions of Kalpa.

27. Sutra
    Some of the important Grihyasutras are the apastamba Grihyasutra, the BaudhayanaGrihyasutra, the Ashvalayana Grihyasutra, the Sankhayana Grihyasutra, and the  
    http://www.gurjari.net/ico/Mystica/html/sutra.htm
    
    Extractions: Thread or string'. These texts form the last stage of Vedic literature, with verses written in very technical language, by different writers between 500 and 200 BC. These works developed as a result of the need to simplify the rites and rituals explained in the Brahmanas. These concise treatises simplify Vedic teachings on rituals and their reasons. They also simplify the concepts of customary law. They are known as the "angas" or limbs of the four Vedas, but are considered smriti. There are three known groups of text called sutras: Shrautasutras, Grihyasutras and Dharmasutras, together known as the Kalpa Sutra, and are considered attached to the Vedas.(Outside the Kalpa Sutras are other independent texts, not attached to the Vedas, also called Dharmasutra and Grihyasutras) The Shrautasutras contain short passages of instruction for the performance of the elaborate rituals described in the Vedas. For example, they explain how to lay the sacrificial fire, or how to perform Chaturmasya. The authors of the Shrautasutras belonged to different schools of philosophy. Some of the important Shrautasutra works are: The Ashvalayana and Sankhayana, associated with the Rig-Veda (see Veda The Jaimini, Manasaka, Latyayana, and Drahyayana, associated with the Sama Veda.

28. TITUS Texts: Yajur-Veda: Apastamba-Srautasutra
    Copyright TITUS Project, Frankfurt a/M, 29.8.2002. No parts of this document maybe republished in any form without prior permission by the copyright holder.  
    http://titus.fkidg1.uni-frankfurt.de/texte/etcs/ind/aind/ved/yvs/apss/apss.htm

29. VAHINI.ORG: NAMES108
    26. OM SRI SAI apastamba SUTRAYA NAMAHA Die geboren is in de vedische school vande wijze apastamba. Who is born in the Vedic school of the sage apastamba. 27.  
    http://www.vahini.org/downloads/names108.html

30. Sookti Manjari - December 2000
    started by them. Reality is entirely different from this. Around 3000BC, there lived a philosopher called apastamba. After a deep  
    http://www.dattapeetham.com/india/bhaktimala/dec2000/sooktidec2000.html
    
    Extractions: All those who give discourses on Dharma, will first believe in a religion and the sacred texts of that religion. They will then discuss about the various aspects of those treatises. Among those who do so, some are endowed with some special qualities. They are referred to as Maharshis. Thus, for the acceptance of a treatise as an authoritative text and for the acceptance of a particular person as a Maharshi, the belief of the followers is the main basis. When the decision of as to who is a Maharshi itself is subject to belief, a person who is a Maharshi in the opinion of A is not a Maharshi in the opinion of B. When such is the case, whose preachings should be considered as Dharma? The modern man, standing on rationalism is trying to explain as to what Dharma is. He is not aware as to what a Dharma that has nothing to do with belief and which is totally based on rationalism looks like. Because of this reason, he will think that the concept of Dharma is no more than illusory and imaginary.

31. Sudarsanasuri
    3. Commentary on apastamba Grhyasutras Sudarasana Suri wrote a lucid commentaryentitled ‘Tatyparyadarsana’ on the apastamba Grhyasutras.  
    http://vishalagarwal.bharatvani.org/sudarsanasuri.html
    
    Extractions: Sri Sudarsana Suri Version AB: 10 March 2001 Contents: a. Life and Age b. Works c. Notes d. References and Bibliography Credits, Revision Log, Related Links Life and Age Sri Sudarsana Suri or Sudarsana Bhatta is the renowned commentator of the ‘ Sri Bhasya ’- Sri Ramanuja’s commentary on the Brahmasutras written along the lines of Visistadvaita Vedanta. This commentary is called the ‘Srutaprakasika’ and therefore, Sri Sudarsana Suri is also referred by the name ‘Srutaprakasikacarya’ by Sri Vaishnavas. The colophons of his works state that he was born in the ‘ Haritakula ’ (Harita lineage) and that his father’s name was Sri Vagvijayi. The lineage of Sri Sudarsana is traced to Kuruttalvan (also called Sri Vatsanka Misra or Kuresa), who was one of the foremost disciples of Sri Ramanuja. He had two sons- Parasara Bhattar, who (along with Sri Thirukkurugai Piran Pillan) became the leader of the Sri Vaishnava community after Sri Ramanuja, and Sri Vedavyas Bhattar. The latter had two sons- Vagvijayi, who was the father of Sri Sudarsana Suri, and Sarvajna Bhatta. Sri Sudarsana Suri was conferred the title ‘Vedavyasa’ by the teachers at Srirangam temple owing to his profound scholarship. It is by the name ‘Vyasaraya’, that he is quoted very often by the later teachers of Visistadvaita Vedanta According to traditional accounts, Sri Sudarsana Suri studied under the tutelage of Sri Vatsya Varadarya, a renowned scholar of the Sri Bhasya and descendant of Nadadur Alvan- a nephew and disciple of Sri Ramanuja

32. Vadhula Dharmashastra
    No text by the name ‘Vadhula Dharmasutra’ is known to have ever existed, analogousto the Dharmasutras of Baudhayana, apastamba and other Taittiriya  
    http://vishalagarwal.bharatvani.org/vadhulasmrti.html
    
    Extractions: No text by the name ‘Vadhula Dharmasutra’ is known to have ever existed, analogous to the Dharmasutras of Baudhayana, Apastamba and other Taittiriya charanas. However, a Vadhula Smriti exists, and has been published twice. Printed Editions: In 1988, Nag Publishers of Delhi published a collection of 56 Smrti texts, in six volumes. Vadhula Smrti is number forty-six in this collection. The edition gives no information on the manuscripts used, and no textual variants are given. The text comprises of 224 shlokas. Recently, a critical edition has been published [CHAUBEY 2000]. This edition gives detailed information on the manuscripts used, and gives textual variants in the footnotes. The division of the text into individual shlokas is more correct, and therefore there are 233 shlokas instead of 224 in the previous edition. The major reason for this discrepancy is that the new edition considers 15 shlokas as comprising of 2 padas only, whereas the previous edition uniformly considers each individual shloka as comprised of 4 padas. Either way, the Smrti is a fairly short text and is not subdivided into chapters or other sections. The following description of the text is based on this critical edition, and the editor’s preface to the same.

33. Antecedentes, La Cultura Hindú
    Translate this page Se conservan tres versiones, todas ellas en verso, de la obra denominada como losSulvasutras, la más conocida de las cuales lleva el nombre de apastamba.  
    http://www.tecnotopia.com.mx/antecedentes/hindues.htm
    
    Extractions: document.write(''); document.write(''); Los Sulvasutras Los Siddhantas Se suele admitir que los Siddhantas aparecieron hacia finales del siglo IV o comienzos del V, pero en lo que ya hay un marcado desacuerdo es en lo que se refiere a los orígenes de los conocimientos que contienen. Los historiadores Hindúes insisten, por supuesto, en la originalidad y la independencia de sus autores, mientras que los escritores occidentales se inclinan a ver en ellos signos indudables y claros de influencia griega. Es probable, por ejemplo, que el Paulisha Siddhanta provenga en gran parte de la obra del astrólogo Pablo, que vivió en Alejandría poco tiempo antes de la fecha presumible en que fueron compuestos los Siddhantas. Esta influencia vendría a explicar de una manera natural y sencilla las obvias semejanzas que hay entre algunas partes de los Siddhantas y la trigonometría y astronomía de Ptolomeo. El Paulisha Siddhanta, por ejemplo, utiliza para p el valor Pi, que coincide esencialmente con el valor sexagesimal 3º8’30’’ de Ptolomeo. Aryabhata Suma 4 a 100, multiplica por 8 y súmale 62000. El resultado te da aproximadamente la circunferencia de un círculo cuyo diámetro es 20000.

34. Eldest Book 2 Inheritance
    http//www.usc.edu/dept/MSA/fundamentals/hadithsunnah/muslim/011.smt.html apastambaSutras, Prasna 2, Patala1, Khanda 14 This section presents the translation  
    http://101investor.com/z/retirement-planning/eldest-book-2-inheritance.html

35. Bibliography: Disabilities And Childhood In The Middle East And South Asia (A-G)
    Training in handicrafts such as mat and rope making carpentry and spinningwas given. apastamba. * Dharmasatras. p. 70, apastamba 2.26.1017.  
    http://www.socsci.kun.nl/ped/whp/histeduc/mmiles/mesabib2.html
    
    Extractions: Highly detailed and referenced review of disabilities in Jewish texts from c. 1000 BC to the 7th century CE, with insights into how these were understood in their period and how interpretations developed. The material is approached with little trace of dogmatism or of effort retrospectively to 'correct' earlier understandings in the light of modern views. Comparisons with surrounding societies and cultures (e.g. pp. 104-112) are less convincing, being based on secondary literature.

36. ORIENTALIA | Encyclopedia | International Dictionary Of Hinduism | Vasistha
    Venkatesananda 1976. 5. Books Dharmasutras The Law Codes of apastamba,Gautama, Baudhayana, and Vasistha. Price $96.95 Subject  
    http://www.orientalia.org/term24611.html

37. ORIENTALIA | Encyclopedia | International Dictionary Of Hinduism | Gautama
    4. Books Dharam Sutras The Law Codes of apastamba, Gautama Baudhayana andVasistha The Law Codes of apastamba, Gautama, Baudhayana and Vasistha.  
    http://www.orientalia.org/term23392.html

38. Sacred Books East
    Bühler Sacred Laws of the Aryas As Taught in the School of apastamba, Gautama,Vasishtha and Baudhyana. 2 Volumes, Sacred Books of the East, volumes 2 14.  
    http://www.atleest.com/en-us/dept_527.html

39. Übersicht über Die Wichtigsten Quellen Des Dharmashastra
    Translate this page - 440 S. Olivelle (2000) = Dharmasutras the law codes of apastamba, Gautama,Baudhayana, and Vasistha / annotated text and transl. Patrick Olivelle.  
    http://www.payer.de/dharmashastra/dharmash03.htm
    
    Extractions: Dharmashastra : Einführung und Überblick 3. Übersicht über die wichtigsten Quellen von Alois Payer mailto: payer@payer.de Zitierweise / cite as: Dharmashastra : Einführung und Überblick. 3. Übersicht über die wichtigsten Quellen.. Fassung vom 2004-03-09. URL: http://www.payer.de/dharmashastra/dharmash03.htm [Stichwort]. Erstmals publiziert: Überarbeitungen: 2004-03-08 [Kleinere Ergänzungen] Anlass: Lehrveranstaltung 2003/04 Unterrichtsmaterialien (gemäß § 46 (1) UrhG) ©opyright : Dieser Text steht der Allgemeinheit zur Verfügung. Eine Verwertung in Publikationen, die über übliche Zitate hinausgeht, bedarf der ausdrücklichen Genehmigung der Herausgeberin. Dieser Teil ist ein Kapitel von: Dharmashastra : Einführung und Übersicht. http://www.payer.de/dharmashastra/dharmash00.htm Dieser Text ist Teil der Abteilung Sanskrit von Tüpfli's Global Village Library Abkürzungen im Folgenden: Recht und Sitte (einschließlich der einheimischen Litteratur). Straßburg : Trübner, 1896. (Grundriss der Indo-arischen Philologie und Altertumskunde ; Bd. 2, H. 8)

40. Georg Bühler <1837 - 1896> / Von Julius Jolly
    Translate this page Verwaltungsarbeiten viel Zeit in Anspruch nahmen, so gelang es B. doch im Jahre1871 einen zweiten Teil seiner Ausgabe der Aphorisms des apastamba on the  
    http://www.payer.de/dharmashastra/dharmash02a.htm
    
    Extractions: Dharmashastra : Einführung und Überblick Georg Bühler / von Julius Jolly herausgegeben von Alois Payer mailto: payer@payer.de Zitierweise / cite as: Dharmashastra : Einführung und Überblick. 2a. Georg Bühler / von Julius Jolly . Fassung vom 2003-11-10. URL: http://www.payer.de/dharmashastra/dharmash02a.htm [Stichwort]. Erstmals publiziert: Überarbeitungen: Anlass: Lehrveranstaltung 2003/04 Unterrichtsmaterialien (gemäß § 46 (1) UrhG) ©opyright : Dieser Text steht der Allgemeinheit zur Verfügung. Eine Verwertung in Publikationen, die über übliche Zitate hinausgeht, bedarf der ausdrücklichen Genehmigung der Herausgeberin. Dieser Teil ist ein Kapitel von: Dharmashastra : Einführung und Übersicht. http://www.payer.de/dharmashastra/dharmash00.htm Dieser Text ist Teil der Abteilung Sanskrit von Tüpfli's Global Village Library Quelle: Georg Bühler 1837 - 1898. Strassburg : Trübner, 1899. 23 S. (Grundriss der Indo-Arischen Philologie und Altertumskunde ; 1. Band, 1. Heft, A) Hier wiedergegeben ohne die Fußnoten und das Schriftenverzeichnis

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