V.THE ANUKRAMANIS the general age of such texts may be contained in the fact that the anuvAkAnukramaNIof zaunaka is quoted (Macdonell 1886 vii) by apastamba dharmasUtra 1.3 http://www.voi.org/general_inbox/talageri/ejvs/part5.html
Extractions: V. THE ANUKRAMANIS Finally, we come to that aspect of my analysis which is the primary object of Witzels criticism (or venom!): my use of the Anukramanis as a primary basic source in my historical analysis of the RV. He repeatedly and childishly refers to my analysis on the basis of the Anukramanis as garbage in, garbage out , and in his diatribe on the subject, we find Witzel at his Witzel-est: what we might, to paraphrase Witzel himself, call Vintage Witzel. Here we find the clearest evidence that Witzel does not read anything written by others (especially his opponents ), and the clearest demonstration that Witzel writes for the casual reader who has no time to spend weeks or months tracking down . spurious evidence V.1) Anukramanis of the Rigveda Witzel repeatedly alleges that there are many different Anukramanis of the RV, of which I have used only one competing versions of the anukramaNIs exist (Edit) and they differ substantially among themselves ( In his editorial, he starts out by claming that I am unaware that different Anukramanis exist. Later on, my ignorance becomes deliberate evasion:
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
Extractions: 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. 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.
Books.reviewindex [UK]: Sutras Dharam Sutras The Law Codes of apastamba, Gautama Baudhayana and Vasistha TheLaw Codes of apastamba, Gautama, Baudhayana and Vasistha (Patrick Olivelle http://books.reviewindex.co.uk/reviews_uk/sutras_1.html
Extractions: Search For In Books Dvd Electronics Kitchen Music Software Toys VideoGames Video Book Search Results: sutras (Page 1) The Spirit of Yoga: A Unique Journey Through the Eight Limbs of the Yoga Sutras of Patanjali (Cat de Rham) Light on the Yoga Sutras of Patanjali (B.K.S. Iyengar) The Lost Sutras of Jesus (Thomas Moore) The Yoga Sutras of Patanjali (Patanjali) Yoga Sutras of Patanjali: Book of the Spiritual Man (Charles Johnston) Spitwad Sutras: Classroom Teaching as the Sublime Vocation (Robert Inchausti) Nitya Sutras: The Revelations of Nityananda from the Chidakash Gita (Nityananda) The Essence of Yoga: Reflections on the Yoga Sutras of Patanjali (Bernard Bouanchaud) Samkhya Sutras of Maharshi Kapila ( Peter Freund) Vaisheshika Sutras of Maharshi Kanada ( Peter Freund) Enlightenment! The Yoga Sutras of Patanjali, a New Translation and Commentary (MSI) Integral Yoga: Yoga Sutras of Patanjali (Patanjali) The Yoga Sutras of Patanjali (Sri Swami Satchidananda) Maverick Sutras ( G. BlueStone)
World Scripture - BORN ANEW Hinduism. apastamba Dharma Sutra 1.1 Baha i Faith. Book of Certitude, 155, 157 apastambaDharma Sutra 1.1 Cf. Atharva Veda 6.121.4, p. 531. Romans 8.917 Cf. http://www.unification.net/ws/theme077.htm
World Scripture - CHARITY AND HOSPITALITY 23.Hinduism. apastamba Dharma Sutra 8.2. Hebrews 13.1 Cf. Hitachi Fudoki,pp. 74445. apastamba Dharma Sutra 8.2 Cf. Hitachi Fudoki, pp. 744-45. http://www.unification.net/ws/theme141.htm
Extractions: World Scripture CHARITY AND HOSPITALITY Giving alms to the poor and hospitality to strangers are traditional virtues encouraged by all religions. A relationship to the Highest Good naturally builds a bond among all members of the communityfor all people are as brothers and sisters with the absolute value of (potential) Enlightened Beings or God's children. Giving alms and charity is a concrete expression of this spiritual bond. Along with admonitions to practice charity, texts such as the Parable of the Sheep and the Goats from the New Testament, liken helping a poor man to giving offerings to God or the highest saints. Charity is not excused even for the poorest giver, according to several texts. Finally, we have passages on hospitality, including two texts lauding exemplary acts of charity, by a companion of the Prophet Muhammad and the Hindu householder Rantideva, who gave food and water to guests even though it meant that they would have to go without.
CHAPTER XVII The works ascribed to the following authors were written in the aphoristic proseof the sutras.26 (1) Gautama, (2) Baudhayana, (3) apastamba, (4) Hiranyakesin http://www.crvp.org/book/Series01/I-16/chapter_xvii.htm
Extractions: CHAPTER XVII INIQUITY AND RETRIBUTION IN THE HINDU-BUDDHIST SOURCES CHANCHAL BHATTACHARYA In this paper we mainly shall seek to develop the semantic space which underscores the concepts of iniquity (steya) and retribution (danda) In this paper we shall refer to the Judeo-Christian frame of values through hermeneutic interrelations, and assume that since Brahminism was foundational to Buddhism the way Judaism has been to Christianity, an exploration of the contexts of the steya and danda in their sources will provide us with the semiotic environment common to both Hinduism and Buddhism. The reasons for selecting the themes of steya and danda , stem from the following considerations: (a) The concept of steya is foundational to the eighteen titles of Classical Hindu Law. (b) The idea of danda is inseparable from the idea of steya . In addition, the negation of steya (asteya) is an indispensable prerequisite for pursuing the path of righteousness (dharma) which leads one to liberation (moksa) . Needless to say, the attainment of such a goal is central to the very quest of Hindu thinking and philosophy. Around this central theme of moksa
Extractions: Nous remercions vivement Olivier Keller de nous avoir transmis cet article correspondant à une conférence donnée à la Réunion et de nous permettre de la diffuser sur notre site. La géométrie des Sulbasutras. Exemple de géométrie rituelle de l'Inde védique : l'agrandissement de l'autel en forme de faucon. Olivier Keller 1-Note historique. Malheureusement, on ne sait rien de l'Inde védique, sinon par des textes auxquels il est impossible de donner une date précise. La période védique de l'histoire de l'Inde fut précédée par la civilisation dite de l'Indus -2400 à -1700, découverte à partir de 1921 Satapatha Brahmana à lui seul, dans sa traduction anglaise, occupe 2000 pages. Le Ved a, terme qui signifie savoir, science "par excellence", possède donc un canon tardif composé de textes disparates au premier abord. Classés d'après la catégorie de "fonctionnaires" du sacrifice auxquels ils s'adressent, on obtient les recueils (samhita s) suivants : le Rg Veda destiné aux verseurs de l'oblation, le Jayur Veda des préposés aux manipulations pratiques, le
Bharat dans les Sulvasutras par Baudhayana, Katyayana et apastamba, qui vécurent de http://pages.intnet.mu/ramsurat/Bharatmata/meremathematiques.html
Extractions: * BAUDHAYANA et APASTAMBA ont donné comme valeur de Ö2 : 1 + 1/3 + 1(3x4)-1(3x4x34) qui, lorsqu'on la développe, est correcte jusqu'à la cinquième décimale. Ils ont aussi établi que c'était une valeur approximative en utilisant le mot "savisheshah". Comment ont-ils pu arriver à cette expression très spéciale ? Non pas par intuition, mais en utilisant la méthode d'approximation qui porte graduellement la réponse à de plus grands degrés de précision. Comme cela est simple et parfait ! * Aryabatta donne une magnifique méthode pour résoudre les problèmes, appelée Viloma Vidhi (méthode de l'inversion). Il dit : "Multiplication signifie division, la division devient multiplication; ce qui est gain devient perte, ce qui est perte devient gain". L'énoncé est si bref qu'il semble ne pas avoir de sens. Bhaskaracharya donne un exemple de cette Viloma Vidhi dans sa "Lilavati Ganita" : "Dis-moi, ô fille aux yeux radieux, comment tu comprends la bonne méthode de l'inversion; quel est le nombre qui, multiplié par 3, puis augmenté des 3/4 du produit, divisé par 7, diminué d'un tiers, porté au carré, diminué de 52, dont on extrait la racine carrée, ajouté de 8 et divisé par 10 donne le nombre 2 ?"
A Pallas Nagy Lexikona Munkái A Digest of Hindu law (186769); Pancatantra (1868-69); apastamba Dharmasutra(1868); Daçakumaracarita (1873); Vikramankadevacarita (1875); Three new http://mek.oszk.hu/00000/00060/html/017/pc001735.html
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 apastamba, Kausika, Baudhayana and Paraskara, all avoid Pravara but not Gotra.95From the time of the Dharmasutras, however, Sagotra and Sapinda marriages are http://www.sanathanadharma.com/samskaras/marriage/mar3.htm
Extractions: SanathanaDharma.com THE VIVAHA (MARRIAGE CEREMONIES) Religious Ceremonies Essential Limitations of Marriage Exogamy Endogamy ... Examination of the Family (ix) Religious Ceremonies Essential Whatever may be the method through which marriage was effected, the religious ceremonies were essential to make it valid.78c Vasistha and Baudhayana declare: "Where a damsel is taken by force but is not solemnly married according to the religious rites, she may be duly given in marriage to another, for then she remains a virgin as before."79 Devala says, "In the forms of marriages, The religious idea was supreme in the Hindu life. It was of less consequence how the pair was united, but if once united, the tie should be consecrated and thus union made lasting. The nuptials were supposed to impart sanctity to the marital relation. Hence it was thought necessary that they should he performed in every case. At present, however, such cases do not arise owing to tile custom oh child-marriage and Purdah system. Only in low-caste peoples rare cases of irregular marriage are noticed. (x) Limitations of Marriage Another problem regarding marriage was the examination of the family of the bride and that of the bridegroom. According to Senart the Aryan people practised in affairs of marriage both a rule of exogamy and endogamy. A man must marry a women of equal birth, but not of the same gens, according to the Roman law as interpreted by Senart and Kovalevsky, and an Athenian must marry an Athenian women, but not of the same genos. In India these rules are reproduced in the form of that one must not marry within the Gotra, but not without the caste".83a
Extractions: BORN ANEW To leave the condition of worldly existence and enter the realm of God's grace is often understood as a second, spiritual birth. Jesus said, "You must be born anew." The Christian who is born again in Christ becomes a child of God, experiences an intimacy with God, and has the spirit of Christ dwelling in him. The old self dies away, with its worldly desires and false views. To be born again, the Christian must undergo the rite of baptism by which he becomes open to receive Christ and the Holy Spirit. Among the passages from the Christian scriptures, we offer the account of the first Pentecost. The gifts of the Spirit, especially the gift of speaking in tongues, are essential signs confirming the veracity of a person's rebirth in Pentecostal Christian churches. In Hinduism and Buddhism, the twice-born are those who have received religious instruction and have realized its truths. Their life is now ground- ed in Dharma and they have rejected a life of sense gratification. The Hindu's second birth is the student's initiation into the mysteries of Vedic knowledge; it must be mediated by an able teacher. In Buddhism rebirth means to become a 'son of the Buddha' after education and training, through which the old ways of looking at life are replaced by the new eyes of the Dharma. Buddha's sons and daughters make vows to follow the path that will lead them to eventual Arahantship or Buddhahood. Initiations in the primal religions may similarly bring about a new birth.1 The mystic transformation of rebirth is integral to salvation as offered through several new religions, most notably the Change of Blood Lineage in the Unification Church. - - - - - - - - - - - - 1See Sioux Vision Quest, pp. 847ff. - - - - - - - - - - - - Today I indeed know that I am really a son of Buddha, born from the mouth of Buddha, evolved from the Law, and have obtained a place in the Buddha-law. Buddhism. Lotus Sutra 3 To all who received him [Jesus], who believed in his name, he gave power to become children of God; who were born, not of blood nor of the will of the flesh nor the will of man, but of God. Christianity. Bible, John 1.12-13 Monks, I am a brahmin, one to ask a favor of, ever clean-handed, wearing my last body, incomparable physician and surgeon. You are my own true sons, born of my mouth, born into the doctrine, created in the doctrine, heirs to the doctrine, not carnal heirs. Buddhism. Itivuttaka 101 Jesus answered him, "Truly, truly, I say to you, unless one is born anew, he cannot see the kingdom of God." Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?" Jesus answered, "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I say to you, 'You must be born anew.'" Christianity. Bible, John 3.3-7 Repentance makes man a new creature; hitherto dead through sin, he is fashioned afresh. Judaism. Midrash, Psalms 18 He from whom the pupil gathers the knowledge of his religious duties is called the teacher. Him he should never offend. For he causes the pupil to be born a second time by imparting to him sacred learning. The second birth is the best; the father and the mother produce the body only. Hinduism. Apastamba Dharma Sutra 1.1 - - - - - - - - - - - - Lotus Sutra 3: The Mahayana goal was that each person himself become a Buddha. Cf. Parable of the Prodigal Son, Lotus Sutra 4, pp. 510ff. John 1.12-13: Cf. Book of Mormon, Mosiah 3.19, p. 912. Itivuttaka 101: In traditional Hinduism, the term 'twice-born' applied only to those who undertook instruction from a brahmin. Sakyamuni Buddha was not a brahmin in the conventional meaning; his caste was kshatriya. But as the Enlightened One, he declares himself to be a brahmin in the true sense of one who has attained Brahman. Thus he is qualified to initiate his followers into the Buddha doctrine and give them a second birth. The words 'born of my mouth' is an allusion to the Vedic myth of the creation of the castessee Rig Veda 10.90.11-12, p. 275, in which the brahmins were born out of the mouth of the Supreme Being. Buddha is abolishing the caste system by declaring that all his followers are, as it were, brahmins, born out of the mouth of the Buddha by virtue of receiving his instruction. Compare Vacana 589, p. 280. John 3.3-7: To be 'born of water and the Spirit' refers to baptism with water, through which one receives the gift of the Holy Spirit: cf. Acts 2.38, p. 854; Romans 6.3-11, p. 754. - - - - - - - - - - - - In the eighth year after conception, one should perfom the initiation (upanayana) of a brahmin, in the eleventh year after conception of a kshatriya, and in the twelfth that of a vaishya. Thus has been described the rule for the initiation of the twice-born, which indicates a new birth, and sanctified. Of him who gives natural birth and him who gives the knowledge of the Veda, the giver of the Veda is the more venerable father; for the birth for the sake of the Veda ensures eternal rewards both in this life and after death. Hinduism. Laws of Manu 2.36, 68, 146 But you are not in the flesh, you are in the Spirit, if in fact the Spirit of God dwells in you. Any one who does not have the Spirit of Christ does not belong to him. But if Christ is in you, although your bodies are dead because of sin, your spirits are alive because of righteousness. If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will give life to your mortal bodies also through his Spirit which dwells in you. So then, brethren, we are debtors, not to the flesh, to live according to the fleshfor if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body you will live. For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the spirit of son- ship. When we cry, "Abba! Father!" it is the Spirit himself bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. Christianity. Bible, Romans 8.9-17 These same people, though wrapt in all these veils of limitation, and despite the restraint of such observances, as soon as they drank the immortal draught of faith, from the cup of certitude, at the hand of the Manifestation of the All-glorious, were so transformed that they would renounce for his sake their kindred, their substance, their lives, their beliefs, yea, all else save God! So overpowering was their yearning for God, so uplifting their transports of ecstatic delight, that the world and all that is therein faded before their eyes into nothingness. Have not this people exemplified the mysteries of "rebirth"... ? ... Nothing short of this mystic transformation could cause such spirit and behavior, so utterly unlike their previous habits and manners, to be manifest in the world of being. For their agitation was turned into peace, their doubt into certitude, their timidity into courage. Such is the potency of the Divine Elixir, which, swift as the twinkling of an eye, transmutes the souls of men! Baha'i Faith. Book of Certitude, 155, 157 - - - - - - - - - - - - Apastamba Dharma Sutra 1.1: Cf. Atharva Veda 6.121.4, p. 531. Romans 8.9-17: Cf. Mark 8.34-36, p. 897; Galatians 2.20, p. 898. - - - - - - - - - - - - Do you have true love? True Parents have absolute and eternal love. But we inherited the wrong root of love through the fall. Here in the Western world, many deny that the fall occurred: "Who has fallen? What has anyone in my lineage done wrong?" But love, in the beginning of mankind, started in the wrong direction. Without recognizing this, then salvation and a religious life become meaningless. What is the final purpose of salvation? Mankind, represented by a tree, has multiplied fallen nature throughout the world. Restoration of love, life, and blood lineage must occur.... For the original "me" to emerge, I must originate in God's love, God's life, and God's lineage. It did not happen [at the time of Adam and Eve], therefore we are still trying to connect to these three things.... In restoring all of these three elements it is necessary to have the parent/child relationship. Fallen man exists only as a shell. Inside he is nothing; it's just like a scarecrow with a form but nothing else. He must receive love and become one with the parents. Before finding new life, there has to be love. In our case, we have life, but since there was no true love, our originating point was not God.... Most Christianity emphasizes Jesus' blood. Why is the blood so meaningful? Jesus' blood means the parents' blood before the fall: true blood. Can [True] Father alone, by himself, bequeath these three things? Not without [True] Mother! That is why the goal in the Old Testament was to have the Marriage of the Lamb. Where do fallen people belong? They are born and become mature physically, but in essence they have not been truly born. It is written in the Bible, "Unless you are born again, you cannot be saved," which means exactly that. They have to go back into the mother's womb and even before thatback into the father's bone marrow. That means his blood lineage is mine, his love is mine, his life is my life.... Basically all that we have to know is that True Parents embody the new love, life, and blood lineage. Unless you connect with all three, you cannot connect with God. Unification Church. Sun Myung Moon, 8-20-89 When the day of Pentecost had come, they were all together in one place. And suddenly a sound came from heaven like the rush of a mighty wind, and it filled all the house where they were sitting. And there appeared to them tongues as of fire, distributed and resting on each one of them. And they were all filled with the Holy Spirit and began to speak in other tongues, as the Spirit gave them utterance. Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven. And at this sound the multitude came together, and they were bewildered, because each one heard them speaking in his own language. And they were amazed and wondered, saying, "Are not all these who are speaking Galileans? And how is it that we hear, each of us in his own native language? Parthians and Medes and Elamites and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Lybia belonging to Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabians, we hear them telling in our own tongues the mighty works of God." But others mocking said, "They are filled with new wine." But Peter, standing with the eleven, lifted up his voice and addressed them, "Men of Judea and all who dwell in Jerusalem, let this be known to you, and give ear to my words. For these men are not drunk, as you suppose, since it is only the third hour of the day; but this is what was spoken by the prophet Joel, And in the last days it shall be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; yea, and on my menservants and my maidservants in those days I will pour out my Spirit; and they shall prophesy. Christianity. Bible, Acts 2.1-18 - - - - - - - - - - - - Sun Myung Moon, 8-20-89: Rebirth means to leave the lineage of Adam and Evefallen humanity stained by the original sin (cf. Divine Principle I.2.2.2, p. 429)and be engrafted onto the lineage of the True Parents, who embody God's true loveas God purposed for Adam and Eve had they not fallen (cf. Divine Principle I.1.2.3.4, p. 253). This Change of Blood Lineage occurs spiritually at the holy wedding; it is substantiated through a God-centered way of life which embodies the True Parents' standard of godly love. Book of Certitude, 155, 157: See Hidden Words of Baha'u'llah, Arabic 7, p. 897. Acts 2.1-18: This is the Bible's account of the first Christian Pentecost. In Judaism, the Pentecost is the day commemorating the giving of the Law to Moses on Mount Sinai. The gift of tongues to the disciples, on the very day commemorating the giving of the Law ages before, marks the beginning of a new dispensation of God's grace, a 'dispensation of the Spirit'see 2 Corinthians 3.7-16, p. 634. By quoting the prophet Joel, Peter declared that these phenomena of tongues and prophesy are signs of the Last Days and testimony to the Messiahship of Jesus Christ, who had been crucified. Jews and Christians alike, who even today look to a future new age, often describe it as an age of the Spirit, when the Spirit of God will become manifest in the hearts of all people; see Jeremiah 31.31-34, p. 1115 and Tanhuma, p. 1115. Note also that testimony to the Lord in every tongue is a characteristic of the Last Days according to the Jewish prayer Alenu, p. 1112, and in the Jesus' Great Commission to preach the gospel to all nationssee Matthew 28.18-20, p. 1027. Hence the Christian Pentecost is regarded both as the beginning of a new dispensation of the spirit and as the momentary sign of an even greater outpouring of the Spirit which is yet to come. The gift of tongues is a living reality for Pentecostal Christians, manifesting the power of the Spirit to transform their lives and make them new creatures in Christ. Cf. John 3.8, p. 531; Ephesians 5.18, p. 498. - - - - - - - - - - - -
Extractions: CHARITY AND HOSPITALITY Giving alms to the poor and hospitality to strangers are traditional virtues encouraged by all religions. A relationship to the Highest Good naturally builds a bond among all members of the communityfor all people are as brothers and sisters with the absolute value of (potential) Enlightened Beings or God's children. Giving alms and charity is a concrete expression of this spiritual bond. Along with admonitions to practice charity, texts such as the Parable of the Sheep and the Goats from the New Testament, liken helping a poor man to giving offerings to God or the highest saints. Charity is not excused even for the poorest giver, according to several texts. Finally, we have passages on hospitality, including two texts lauding exemplary acts of charity, by a companion of the Prophet Muhammad and the Hindu householder Rantideva, who gave food and water to guests even though it meant that they would have to go without. Blessed is he who considers the poor; the Lord delivers him in the day of trouble. Judaism and Christianity. Psalm 41.1 They feed with food the needy wretch, the orphan, and the prisoner, for love of Him, saying, "We wish for no reward nor thanks from you." Islam. Qur'an 76.8-9 Charityto be moved at the sight of the thirsty, the hungry, and the miserable and to offer relief to them out of pityis the spring of virtue. Jainism. Kundakunda, Pancastikaya 137 - - - - - - - - - - - - Psalm 41.1: Cf. Var Sarang, M.1, p. 846. Qur'an 76.8-9: Cf. Qur'an 2.264, p. 428; 16.90, p. 827; 90.8-17, p. 584. - - - - - - - - - - - - "Ye shall walk after the Lord your God" [Deuteronomy 13.4]. But how can a man walk after God who is a devouring fire? [Deuteronomy 4.24]. It means, walk after His attributes: clothe the naked, visit the sick, comfort the mourner, bury the dead. Judaism. Talmud, Sota 14a Relieve people in distress as speedily as you must release a fish from a dry rill [lest he die]. Deliver people from danger as quickly as you must free a sparrow from a tight noose. Be compassionate to orphans and relieve widows. Respect the old and help the poor. Taoism. Tract of the Quiet Way Every person's every joint must perform a charity every day the sun comes up: to act justly between two people is a charity; to help a man with his mount, lifting him onto it or hoisting up his belongings onto it is a charity; a good word is a charity; every step you take in prayers is a charity; and removing a harmful thing from the road is a charity. Islam. Forty Hadith of an-Nawawi 26 Be kind to parents, and the near kinsman, and to orphans, and to the needy, and to the neighbor who is of kin, and to the neighbor who is a stranger, and to the companion at your side, and to the traveller, and to [slaves] that your right hands own. Surely God loves not the proud and boastful such as are niggardly, and bid other men to be niggardly, and themselves conceal the bounty that God has given them. Islam. Qur'an 4.36-37 If there is among you a poor man, one of your brethren, in any of your towns within your land which the Lord your God gives you, you shall not harden your heart or shut your hand against your poor brother, but you shall open your hand to him, and lend him sufficient for his need, whatever it may be.... You shall give to him freely, and your heart shall not be grudging when you give to him; because for this the Lord your God will bless you in all your work and in all that you undertake. For the poor will never cease out of the land; therefore I command you, You shall open wide your hand to your brother, to the needy and the poor, in the land. Judaism and Christianity. Deuteronomy 15.7-11 - - - - - - - - - - - - Sota 14a: Cf. Gittin 61a, p. 68. Tract of the Quiet Way: Cf. Great Learning 10.7-9, p. 806. Forty Hadith of an-Nawawi 26: Cf. Hadith of Ibn Majah, p. 847. Qur'an 4.36-37: Cf. Qur'an 2.177, pp. 741f.; 107.4-7, p. 427. On the Prophet's charity, see Hadith, p. 596. Deuteronomy 15.7-11: Cf. Matthew 6.1-4, p. 428. - - - - - - - - - - - - The gods have not ordained that humans die of hunger; even to the well-fed man death comes in many shapes. The wealth of the generous man never wastes away, but the niggard has none to console him. He who, possessed of food, hardens his heart against the weak man, hungry and suffering, who comes to him for help, though of old he helped him surely he finds none to console him. He is liberal who gives to anyone who asks for alms, to the homeless, distressed man who seeks food; success comes to him in the challenge of battle, and for future conflicts he makes an ally. He is no friend who does not give to a friend, to a comrade who comes imploring for food; let him leave such a manhis is not a home and rather seek a stranger who brings him comfort. Let the rich man satisfy one who seeks help; and let him look upon the long view: For wealth revolves like the wheels of a chariot, coming now to one, now to another. In vain does the mean man acquire food; it isI speak the truthverily his death; he who does not cherish a comrade or a friend, who eats all alone, is all sin. Hinduism. Rig Veda 10.117.1-6 There are three kinds of persons existing in the world: one is like a drought, one who rains locally, and one who pours down everywhere. How is a person like a drought? He gives nothing to all alike, not giving food and drink, clothing and vehicle, flowers, scents and unguents, bed, lodging and light, neither to recluses and br-ahmins nor to wretched and needy beggars. In this way, a person is like a drought. How is a person like a local rainfall? He is a giver to some, but to others he gives not.... In this way, a person is like a local rain- fall. How does a person rain down everywhere? He gives to all, be they recluses and brahmins or wretched, needy beggars; he is a giver of food and drink, clothing... lodging and lights. In this way a person rains down everywhere. Buddhism. Itivuttaka 65 When the Holy One loves a man, He sends him a present in the shape of a poor man, so that he should perform some good deed to him, through the merit of which he may draw a cord of grace. Judaism. Zohar, Genesis 104a - - - - - - - - - - - - Itivuttaka 65: This and the other Hindu and Buddhist passages in this section take a different point of view from the Hindu and Buddhist doctrine of the Field of Merit, in Dhammapada 356-59, p. 751; Petavatthu ii.69-71, pp. 752f.; Bhagavad Gita 17.20-22, p. 753, which regards only people of spiritual attainment as the proper recipients of gifts. Cf. Great Learning 10.9. - - - - - - - - - - - - Whoever removes a worldly grief from a believer, Allah will remove from him one of the griefs on the Day of Judgment. Whosoever alleviates the lot of a needy person, Allah will alleviate his lot in this world and the next. Whosoever shields a Muslim, Allah will shield him in this world and the next. Allah will aid a servant of His so long as the servant aids his brother. Islam. Forty Hadith of an-Nawawi 36 When the Son of man comes in his glory, and all the angels with him, then he will sit on his glorious throne. Before him will be gathered all the nations, and he will separate them one from another as a shepherd separ- ates the sheep from the goats, and he will place the sheep at his right hand, but the goats at his left. Then the King will say to those at his right hand, "Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you wel- comed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me." Then the righteous will answer him, "Lord, when did we see you hungry and feed you, or thirsty and give you drink? And when did we see you a stranger and welcome you, or naked and clothe you? And when did we see you sick or in prison and visit you?" And the King will answer them, "Truly, I say to you, as you did it to one of the least of these my brethren, you did it to me." Then he will say to those at his left hand, "Depart from me, you cursed, into the eternal fire prepared for the devil and his angels; for I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me." Then the they also will answer, "Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?" Then he will answer them, "Truly, I say to you, as you did it not to one of the least of these, you did it not to me." And they will go away into eternal punishment, but the righteous into eternal life. Christianity. Matthew 25.31-46 : Parable of the Sheep and the Goats On the day of judgment God Most High will say, "Son of Adam, I was sick and you did not visit Me." He will reply, "My Lord, how could I visit Thee when Thou art the Lord of the Universe!" He will say, "Did you not know that My servant so-and-so was ill and yet you did not visit him? Did you not know that if you had visited him you soon would have found Me with him?" Islam. Hadith of Muslim - - - - - - - - - - - - Matthew 25.31-46: Cf. Matthew 19.21-24, p. 805; Luke 10.25-37, p. 829. - - - - - - - - - - - - All beings should be accommodated and served by me as attentively as I would show filial respect to my parents, due respect to my teachers, to elders, and arhats, up to the Tathagatas, all in equality. I would be a good physician to the sick, a guide to those who have wandered from the path, setting their feet in the right way. I would be a light to those who wander in darkness. I would enable the people in poverty to discover vaults of treasure. A bodhisattva should thus benefit all beings in equal treatment, and bestow his loving care on all beings alike. And why? because if a bodhisattva serves all beings, that is equal to serving Buddhas dutifully. To hold all beings in high esteem, and render them respectful services, that is equal to reverencing and serving the Tathagatas. To make all beings happy, is to please the Tathagatas. Buddhism. Gandavyuha Sutra, Vows of Samantabhadra One should give even from a scanty store to him who asks. Buddhism. Dhammapada 224 Even a poor man who himself subsists on charity should give charity. Judaism. Talmud, Gittin 7b Not having enough of anything can cause one to become a miser. African Traditional Religions. Yoruba Proverb (Nigeria) He who has two coats, let him share with him who has none; and he who has food, let him do likewise. Christianity. Luke 3.11 See to it that whoever enters your house obtains something to eat, however little you may have. Such food will be a source of death to you if you withhold it. Native American Religions. A Winnebago Father's Precepts Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares. Christianity. Hebrews 13.1 Let him who believes in Allah and the Last Day be generous to his neighbor, and let him who believes in Allah and the Last Day be generous to his guest. Islam. Forty Hadith of an-Nawawi 15 The husband and wife of the house should not turn away any who comes at eating time and asks for food. If food is not available, a place to rest, water for refreshing one's self, a reed mat to lay one's self on, and pleasing words entertaining the guestthese at least never fail in the houses of the good. Hinduism. Apastamba Dharma Sutra 8.2 - - - - - - - - - - - - Yoruba Proverb: Meaning that since it is bad to become a miser, you should give even though you yourself are in need. Hebrews 13.1: Cf. Hitachi Fudoki, pp. 744-45. Apastamba Dharma Sutra 8.2: Cf. Hitachi Fudoki, pp. 744-45. - - - - - - - - - - - - According to Abu Hurairah, a man came to find the Prophet and the latter asked his wives for something to give him to eat. "We have absolutely nothing," they replied, "except water." "Who wants to share his meal with this man?" asked the Prophet. A man of the Companions then said, "I." Then he led this man to his wife and said to her, "Treat generously the guest of the Messenger of God." She replied, "We have nothing except our children's supper." "Oh, well," he replied, "get your meal ready, light your lamp, and when your children want supper, put them to bed." So the woman prepared the meal, lit the lamp, put the children to bed, then, get- ting up as if to trim the lamp, she extinguished it. The Companion and his wife then made as if to eat, but in fact they spent the night with empty stomachs. The next day when the Companion went to find the Messenger of God, the latter said to him, "This night God smiled." It was then that God revealed these words, "and they prefer the others before themselves, although there be indigence among them" [Qur'an 59.9]. Islam. Hadith of Bukhari The fame of Rantideva is sung in this and the other world, Rantideva, who, though himself hungry, was in the habit of giving away his wealth as it came, while trusting in God to provide his needs. Even in time of famine, Rantideva continued his generosity though his family was reduced to poverty. For forty-eight days he and his family were starving; a little liquid, and that enough for only one, was all that remained. As he was about to drink it, an outcaste came begging for water. Rantideva was moved at the sight and said, "I do not desire from God the great state attended by divine powers or even deliverance from rebirth. Establishing myself in the hearts of all beings, I take on myself their suffering so that they may be rid of their misery." So saying, the compassionate king gave that little liquid to the outcaste, though he himself was dying of thirst. The gods of the three worlds came and desired to bestow upon him manifold blessings, but Rantideva, who had no attachment or desire, merely bowed to Lord Vasudeva [Krishna] in devotion. Hinduism. Srimad Bhagavatam 9
J. Patrick Olivelle CV Delhi MotilalBanarsidass. Forthcoming. 1999a The Dharmastras of apastamba, Gautama,Baudhayana, and Vasistha. Sanskrit editions and annotated translations. http://inic.utexas.edu/asnic/pages/facultyCVs/JPO/jpocv.html
Katyayana since essentially nothing is known of him except that he was the author of a Sulbasutrawhich is much later than the Sulbasutras of Baudhayana and apastamba. http://202.38.126.65/mirror/www-history.mcs.st-and.ac.uk/history/Mathematicians/
Extractions: We cannot attempt to write a biography of Katyayana since essentially nothing is known of him except that he was the author of a Sulbasutra which is much later than the Sulbasutras of Baudhayana and Apastamba . It would also be fair to say that Katyayana's Sulbasutra is the least interesting from a mathematical point of view of the three best known Sulbasutras. It adds very little to that of Apastamba written several hundreds of years earlier. We don't know Katyayana's dates accurately enough to even guess at a life span for him, which is why we have given the same approximate birth year as death year. Katyayana was neither a mathematician in the sense that we would understand it today, nor a scribe who simply copied manuscripts like Ahmes . He would certainly have been a man of very considerable learning but probably not interested in mathematics for its own sake, merely interested in using it for religious purposes. Undoubtedly he wrote the Sulbasutra to provide rules for religious rites and to improve and expand on the rules which had been given by his predecessors. Katyayana would have been a priest instructing the people in the ways of conducting the religious rites he describes. Katyayana lived in a period when the religious rites that the Sulbasutras were written to support were becoming less influential. People were turning to other religions and perhaps this lack of vigour in the religion at this time partly explains why several hundreds of years after
38B1. Who Were The Shudras PART I To take a few illustrations of this propaganda in support of the Purusha Sukta,reference may be made to the apastamba Dharma Sutra and the Vasishtha Dharma http://www.ambedkar.org/ambcd/38B1. Who were the Shudras PART I.htm
Extractions: WHO WERE THE SHUDRAS CONTENTS PART I Chapter I - The Riddl e of the Shu d ... of the Shudras Chapter I EVERYBODY knows that the Shudras formed the fourth Varna of the Indo-Aryan society. But very few have cared to inquire who were these Shudras and how they came to be the fourth Varna. That such an enquiry is of first-rate importance is beyond question. For, it is worth knowing how the Shudras came to occupy the fourth place, whether it was the result of evolution or it was brought about by revolution. Any attempt to discover who the Shudras were and how they came to be the fourth Varna must begin with the origin of the Chaturvarnya in the Indo-Aryan society. A study of the Chaturvarnya must in its turn start with a study of the ninetieth Hymn of the Tenth Mandala Purusha Sukta. What does the Hymn say? It says Purusha has a thousand heads, a thousand eyes, a thousand feet. On every side enveloping the earth he overpassed (it) by a space of ten fingers. Purusha himself is this whole (universe), W hatever has been and whatever shall be. He is the L
World Scripture - Andrew Wilson Hinduism. apastamba Dharma Sutra 1.1. Baha i Faith. Book of Certitude, 155, 157. apastambaDharma Sutra 1.1 Cf. Atharva Veda 6.121.4, p. 531. Romans 8.917 Cf. http://www.unification.org/ucbooks/WorldScr/WS-10-12.htm
Extractions: Born Anew To leave the condition of worldly existence and enter the realm of God's grace is often understood as a second, spiritual birth. Jesus said, "You must be born anew." The Christian who is born again in Christ becomes a child of God, experiences an intimacy with God, and has the spirit of Christ dwelling in him. The old self dies away, with its worldly desires and false views. To be born again, the Christian must undergo the rite of baptism by which he becomes open to receive Christ and the Holy Spirit. Among the passages from the Christian scriptures, we offer the account of the first Pentecost. The gifts of the Spirit, especially the gift of speaking in tongues, are essential signs confirming the veracity of a person's rebirth in Pentecostal Christian churches. In Hinduism and Buddhism, the twice-born are those who have received religious instruction and have realized its truths. Their life is now grounded in Dharma and they have rejected a life of sense gratification. The Hindu's second birth is the student's initiation into the mysteries of Vedic knowledge; it must be mediated by an able teacher. In Buddhism rebirth means to become a 'son of the Buddha' after education and training, through which the old ways of looking at life are replaced by the new eyes of the Dharma. Buddha's sons and daughters make vows to follow the path that will lead them to eventual Arahantship or Buddhahood. Initiations in the primal religions may similarly bring about a new birth.1 The mystic transformation of rebirth is integral to salvation as offered through several new religions, most notably the Change of Blood Lineage in the Unification Church.
