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Katyayana:     more books (35)

Katyayanasulbasutram, sopapattikam paryalocanam by Katyayana, 1994 A critical study of the Katyayana-Srautasutra (Banaras Hindu University Sanskrit series ; v. 3) by Kamla Prasad Singh, 1969 A critical study of the Katyayana-Srauta-sutra (Banaras Hindu University Sanskrit series) by Kamla Prasad Singh, 1969 Katyayana-srauta-sutra and other Vedic texts (Sata-pitaka series : Indo-Asian literatures) Katyayana-Sulbasutram: Anglanuvadena tippnibhisca samalankrtam by Katyayana, 1896 Le Vartika de Katyayana: Une Etude du Style du Vocabulaire et Des Postulats Philosophiques (GERMAN, LINGUISTICS) Narada-smrti =: The Institute of Narada : the text and a comparative study of the text with the texts of Manu, Yajnavalkya, Brhaspati, Katyayana, the Arthasastra ... (Calcutta Sanskrit College research series) by Narada, 1988 Narada, Brhaspati, and Katyayana: A comparative study in judicial procedure by Madhukar Mangesh Patkar, 1978 Katyayana srauta sutra: Rules for the Vedic sacrifices by Katyayana, 1978 The Sulba Sutras: Texts on the Vedic geometry : the Baudhayana, Apastamba, Katyayana and Manava Sulba Sutras Katyayana Srauta sutra: Rules for the Vedic sacrifices (Ranade publication series) by Katyayana, 1978 Katyayana sutra mantrartha prakasikam by Bhagavatula Laksmipatisastri, 1929 Panini, Katyayana, and Patanjali, (Sanskrit Vidyapeeth prakashanmala, 4) by Kotacheri Madhava Krishna Sarma, 1968 Yajnaparsvam: Parisistam Suklayajurvedanusari Katyayaniyam (Government oriental series) by Katyayana, 1998

lists with details

21. 97winter
    katyayana. katyayana was born in the state of Avanti in southern India.His teachings. katyayana was also very good with languages.  
    http://taipei.tzuchi.org.tw/tzquart/97winter/qw97-10.htm

22. Bhartryajna
    Ananta’s bhashya on the katyayana Srautasutra. · Devayaajnika’s bhashyaon the katyayana Srautasutra. 1. Commentary on katyayana Srautasutra.  
    http://vishalagarwal.bharatvani.org/bhartryajna.html
    
    Extractions: Bhartryajna Version A (November 25, 2001) Webpage set up. Bhartryajna is said [SHARMA 1981:97] to have been a ‘Naagara Brahmin’ and is mentioned in Skanda Purana (Naagara Khanda 112-115, Venkatesvara Press Edition, Tirupati:1910). The fact that the Skanda Purana devotes 4 chapters to his life and miracles clearly attests to his fame and authority. According to this text, he belonged to the Saamkrtya Gotra and was the son of Nimi. His other name was Prabhaavadatta. He was believed to have had supernatural powers and therefore earned the name ‘Bhartryajna’. Bhartryajna was the leader of the Naagara brahmins and re-established 64 families of this sub-caste in Chamatkaarapura (modern Vadanagara) [SHAH 1998:85]. From the list of his works also, he appears to have been a Shukla Yajurvediya brahmin of the Maadhyandina sakha (which is prevalent in Gujarat, the home of Naagara brahmins). Since he is quoted in the ‘Trikaandamandana’ and Karka’s commentary on the same text, he has to be prior to 1150 A.D. Bhartryajna is mentioned by Medhatithi (9th Cent. C.E.) in his commentary on the Manusmrti VIII.3 [SHARMA 1981:309]. Some other works that quote Bhartryajna are [JOSHI 1968:435-436] – Ananta’s bhashya on the Katyayana Srautasutra Devayaajnika’s bhashya on the Katyayana Srautasutra Gadaadhara’s (1550 C.E.) commentary on the Paraskara Grhyasutra

23. Sanskrit Gramer Tarihi
    Bu ikisi arasinda da yine seçkin bir gramerci olan katyayana vardir. Böylesiçalismalardan Panini’nin varisi katyayana da bahseder.  
    http://www.geocities.com/hindoloji/diller/sanskrit_gramer_tarihi.htm
    
    Extractions: Hindistan’da gramer çalýþmalarýnýn baþlamasýna ilk etken, bütün kutsal Vedik metinlerin dinsel bir güdüyle her harfine dikkat edilmesi ve korunmasý gerektiðine olan inançtýr. Sanskrit dilinin þeffaflýðýndan da yardým alan eski Hintli gramerciler, M.Ö. 5.yy da ilkçaðlarýn baþka milletlerinden farklý olarak, çalýþmalarýnda bilimsel sonuçlara ulaþmýþlardýr. Bu, örneðin, onlarýn ayýrt edici baþarýlarý, kelimelerin büyük bir bölümünün bir tarafta kökten, ve diðer tarafta da eklerden meydana geldiðini, ki bunlar köke eklendiklerinde temel anlamý birçok yolla deðiþtirmektedirler, fark etmiþ olmalarýdýr. Panini, Yaska’ya (M.Ö. 500 civarlarý) kýyasla oldukça sonradýr ve ikisi arasýnda çok sayýda önemli gramerci yer alýr. Diðer yandan, Panini, büyük olasýlýkla M.Ö. ikinci yüzyýlýn ikinci yarýsýnda yaþamýþ olan yorumcusu olan Patancali’den çok öncedir. Bu ikisi arasýnda da yine seçkin bir gramerci olan Katyayana vardýr. Panini ‘yavanani’ sözcüðünü kullanýr, Katyayana bu sözcüðü ‘Yavanalarýn yazýsý’ olarak açýklar (örneðin; Ýyonlar, Yunanlar). Hintlilerin Yunan yazýsýný M.Ö. 327’de Büyük Ýskender’in istilasýndan önce tanýyor olmalarý pek mümkün olmasa gerek. Fakat, kuzey-doðu yerlileri, ki Panini de bunlardan biridir, doðal olarak bu tarihten kýsa bir süre sonra bu yazýyý tanýmýþlardýr. Bir gramercinin Yavana ‘Yunan’ sözcüðünden ‘Yunan yazýsý’ anlamýnda bir türetebilmesine ait kurallar yapmadan önce o toplumun bir aþinalýklarý olmasý gerekir. Ýþte bu yüzden Panini’yi M.Ö. 300’lerin öncesine yerleþtirmek büyük olasýlýkla mümkündür.

24. PRASHNA - UPANISHAD
    katyayana, these were devoted to Brahman, firm in Brahman, seeking for. the HighestBrahman. 3. Then Kabandhin katyayana approached him and asked Sir, from.  
    http://www.geocities.com/radhakutir/upnishds/upnshd11.html
    
    Extractions: TOP PREVIOUS Related Articles First Question Second Question ... Sixth Question 11. PRASHNA-UPANISHAD PRASHNA-UPANISHAD FIRST QUESTION Adoration to the Highest Self! Harih, Om! 1. Sukesas Bharadvaga, and Saivya Satyakama, and Sauryayanin Gargya, and Kausalya Asvalayana, and Bhargava Vaidarbhi, and Kabandhin Katyayana, these were devoted to Brahman, firm in Brahman, seeking for the Highest Brahman. They thought that the venerable Pippalada could tell them all that, and they therefore took fuel in their hands (like pupils), and approached him. 2. That Rishi said to them: 'Stay here a year longer, with penance, abstinence, and faith; then you may ask questions according to your pleasure, and if we know them, we shall tell you all.' 3. Then Kabandhin Katyayana approached him and asked: 'Sir, from whence may these creatures be born?' 4. He replied: 'Prajapati (the lord of creatures) was desirous of creatures (Prajah). He performed penance, and having performed penance, he produces a pair, matter (Rayi) and spirit (Prana), thinking that they together should produce creatures for him in many ways.

25. SanathanaDharma
    Almost all the Gruhyasutras omit it. It is described only in the katyayanasutras incorporated in the Parisista of the Paraskara Gruhyasutras.  
    http://www.sanathanadharma.com/samskaras/childhood5.htm
    
    Extractions: SanathanaDharma.com Samskaras of Childhood Karnavedha Origin and Early History Age and Time of Performance Performer Types of Needle ... Later Phases Origin and Early History Boring of different limbs for wearing ornaments is current among savage people all over the world. So its origin is very ancient. But even when civilization progressed, ornamentation continued, though it was refined. In the case of boring ears, it was undoubtedly ornamental in its origin, but later on it proved to be useful, and for emphasizing its necessity, it was given a religious colouring. Susruta says, "Ears of a child should be bored for protection (from diseases in his opinion) and decoration." He, again, explicitly prescribes the boring of ears for preventing hydrocele and hernia. Thus it was a precaution taken early in life, so that the chances of the above diseases may be minimized. The recognition of the Karnavedha as a Samskara and the ceremonies attached to it are of a late origin. Almost all the Gruhyasutras omit it. It is described only in the Katyayana sutras incorporated in the Parisista of the Paraskara Gruhyasutras. The later day Paddhatis describing this Samskara quote their authorities, "The Yajnaikas say so," which suggests it had no scriptural authority in the origin. The cause of the late inclusion of this ceremony in the list of the Samskaras is that its original purpose was decorative and there was the absence of any religious idea associated with it. It was only in a very wide sense that it entered the holy precincts of the Samskaras.

26. E N C Y C L O P E D I A
    VARANAVATA The city in which the Pandavas dwelt in exile. VARARUCHI Agrammarian who is generally supposed to be one with katyayana (qv).  
    http://www.mypurohith.com/Encyclopedia/EnclopV1.asp
    
    Extractions: Sarve Janaah Sukhino Bhavanthu SiteMap Members Login Register Membership ... Order Now for ABHISHEKAM for Lord Siva Encyclopedia A B C D ... Y VARAHA MIHIRA An astronomer who was one of “the nine gems” of the court of Vikramaditya. (See Nava-ratna.) He was author of Brihat-sanhita and Brihaj-jataka. His death is placed in Saka 509 (A.D. 587). VARAHA PURANA “That in which the glory of the great Varaha is predominant, as it was revealed to Earth by Vishnu, in connexion, wise Munis, with the Manava kalpa, and which contains 24,000 verses, is called the Varaha Purana;” but this description differs so from the Purana which bears the name in the present day, that Wilson doubts its applying to it. The known work “is narrated by Vishnu as Varaha, or in the boar incarnation, to the personified Earth. Its extent, however, is not half that specified, little exceeding 10,000 stanzas. It furnishes also itself evidence of the prior currency of some other work similarly denominated.” “It may perhaps be referred to the early part of the twelfth century.” VARANASI The sacred city of Benares; also called Kasi.

27. Blessingsonthenet.com
    Search a Book/Author/Topic. Products = Book. Title Critical Study of The Varttikasof katyayana ( EBL2 ). Price Rs.250/ ($19.2). Author Madhusudan Mishra.  
    http://www.blessingsonthenet.com/publication/getbook.asp?book=EBL2

28. Title
    ka ta ya na nog can katyayana the Hunchback, Kahuda (one of the six hereticalteachers who disputed with Buddha) who did not assert anything whatsoever.  
    http://www-ang.kfunigraz.ac.at/~vollmanr/tib/tib_tibdict_bg.html
    
    Extractions: ka ka ka 1) crow, raven. 2) croaking, voice of a crow. 3) excrement. REDUP:ONOM ka ka nI la sapphire. REDUP:NO ka ka mu kha REDUP:ONOM ka kal li pleasant sound, melody REDUP:ONOM ka ki ni 1) n. of a mountain. 2) n. of female deity. ka ki'i sgra cry of a peacock. ka ko la 1) big raven. 2) moon. 3) secret abode of the dakinis. 4) castor-oil plant. 5) kind of a poison ka rka ta ka rke ta yellow precious stone. ka ske upper part of a column. ka sked shaft of a column. ka kha 1) the alphabet [Tibetan]. 2) alphabetical register. 3) feather. ka kha pa a person beginning to study the alphabet, schoolboy, abecedarian. ka kha'i klog thabs Tibetan primer ka kha'i tho 1) alphabetic index. 2) primer. 3) alphabetic order. ka kha'i dpe ka kha'i rim pa ka khong alphabetical group. ka khol ma 1) boiling. 2) outlet for the smoke in a roof. 3) n. of a historical pillar in the grand temple of buddha at Lhasa. ka 'khor ba beginningless cyclic existence. beginningless samsara, cyclic existence. ka ga ni la sapphire. ka gis ka mgo capital of a column. ka rgyug tent pole.

29. The Disciples And Relatives Of The Buddha
    automatically ignited. katyayana, katyayana was born to a rich familywas extremely enthusiastic about spreading the Dharma. He realized  
    http://web.singnet.com.sg/~sidneys/disciples.htm
    
    Extractions: Note that some names are in Pali and have similiar English spelling. They were of different person and also of different gender. MALE DISCIPLES / RELATIVES Ananda Aniruddha (Also Anuruddha) Aniruddha was one of the Shakya princes. He became blind one day for not sleeping, so he can listen to Buddha's teachings. Eventually gained Enlightenment and obtained the powers of the Heavenly Eye. Legend has it that not only could he see again, he could even see into the heavens. He was one of the seven Shakya princes who became disciples of the Buddha.When Buddha was going into final Nibbana, the Buddha asked the sagha whether there were any final questions. After three askings, it was Aniruddha who answered Buddha that there were no further questions. Ahimsaka Ahimsaka kumara was the earlier name of demonic Angulimala. Which means "Innocent" See Angulimala Anathapindika Was also known as Sudatta, a millionaire lay disciple of Buddha. He was the chief supporter of Buddha. Regard as the most generous Upasaka ( Buddha’s lay-followers). His name means "Feeder of The Helpless" He had 3 daughters, Maha Subhadha, Cula Subhada and Sumana. Only son, Kala. His wife Punnalakkhana all his children were Buddha disciples.

30. V.THE ANUKRAMANIS
    the sarvAnukramaNI attributed to katyayana “(§2). Not only is theSarvanukramani of katyayana (“used by T.”) later than the  
    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 Witzel’s 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: “

31. BIBLIOGRAPHY
    MACDONELL, AA; 1886. katyayana’s Sarvanukramani of the Rigveda, with extractsfrom Shadgurushishya’s commentary entitled Vedarthadipika. Clarendon Press.  
    http://www.voi.org/general_inbox/talageri/ejvs/bibliography.html
    
    Extractions: BIBLIOGRAPHY AGARWAL, Vishal The Rgveda Samhita as Known to AV-Par. 46 . Available on the Internet at http://www.voi.org/vishal_agarwal/uttamapatala.html The Aryan Migration Theory – Fabricating Literary Evidence . Available at http://www.voi.org/vishal_agarwal/AMT.html What is the Aryan Migration Theory . Available on the Internet at http://www.voi.org/vishal_agarwal/What_is_AMT.html AIRI, Raghunath Concept of Sarasvati (in Vedic Literature). Munshiram Manoharlal Publishers Pvt. Ltd. Delhi ARNOLD E.V. 1897. Historical Vedic Grammar . The American Oriental Society, New Haven, Connecticut. BEEKES, R. S. P Review of ‘Hoffmann, Karl, und Bernhard Forrssman: Avestische Lautund Flexionslehre. Innsbruck, Institut fuer Sprachwissenschaft der Universtat Innsbruck, 1996’ . In Kratylos 44: 62- CHAKRABARTI, Dileep India- An Archaeological History, Paleolithic Beginnings to Early Historic Foundations. Oxford University Press. New Delhi DESHPANDE, Madhav Vedic Aryans, non-Vedic Aryans, and non-Aryans: Judging the Linguistic Evidence of the Veda .; pp. 67-84 in George Erdosy (ed.), ‘The Indo-Aryans of Ancient South Asia’. Walter de Gryuter. Berlin

32. TITUS Texts: White Yajurveda: Katyayana-Smrti
    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/yvw/dhs/katys/katys

33. 88. Bhiru Lands At Bhirukaccha
    the portrait of the Buddha being made; the portrait arrives at Roruka; it is receivedwith honor by Rudrayana; the preaching of katyayana; Candraprabha s dance  
    http://rubens.anu.edu.au/raid2/newimages/htdocs/bycountry/indonesia/borobudur/Mo
    
    Extractions: 88. Bhiru lands at Bhirukaccha Naturally this relief a good deal resembles No. 86. It is divided in the same way into sea and landscape, and the ship is very much the same. This vessel does not seem to be sailing at such speed as the other one and is not quite so well-finished. Its build is however the same; the crow are of a larger size, so there are fewer of them. The scene on land however is quite different to that of Hiru's arrival and again makes it look as if there might be some reason for this difference; the scene depicted has too many charactericticsto tee considered only the representation of "landing". Under some trees on the right several men are sitting, surely sailors from the ship, in front of a bearded person seated comfortably in a small pendapa or couch under a canopy on a dais, apparently speaking to them; he wears his hair with a band round it, twisted high with hanging locks. He looks as if he lived there and is conversing with the persons just landed. The front one of the group who, like the one most behind, has a beard, holds a sort of bottle with a stopper that he either is presenting or has most likely just received. Our text, as we know, gives no information about this.

34. Secularism And Freedom Of Religion In Ancient India
    Another teacher of the same period was Pakuda katyayana, who also taught thatthe soul was superior to good and evil, thus unchanged or untouched by it.  
    http://www.indianest.com/hinduism/027.htm
    
    Extractions: in Ancient India The Indian philosophical process evolved for a period of nearly thousand years in a dramatic fashion. The period between 600 B.C.E. and about 200 C.E. is called the Epic Era, when philosophical discussion and speculation took place at a steady pace. . The ideas of Upanishads were carried further and fine-tuned with the appearance of intensely philosophical literature called Darshanas The predominant religion then was sacrificial Hinduism, but even then the tolerance and understanding for dissenting thought existed. How else could one explain the emergence of radically different thought processes on the part of Buddha and Mahavira, who denied the sanctity of the Vedas and defied existing practices of casteism? The Vedic sacrificial Hinduism, dominated by Brahmins and Kshatriyas, embroiled in caste differentiation and discrimination, did not persecute the unorthodox and nonconforming thought process of the budding new religions of Buddhism and Jainism. Buddha and Mahavira were not the only ones to propose different philosophies during their era. A rival branch called Ajivikas founded by Mahavira’s rival Goshala Maskariputra was also popular at that time. Ajivikas did not believe in

35. SAUJANYA BOOKS : Book Details
    ! ! BOOK DETAILS. AUTHOR. Ranade, HG. TITLE. The katyayana Srauta Sutra Rulesfor the Vedic Sacrifices; 656p. YEAR PUBLISHED. 1978. PLACE. ISBN. PRICE. US$17.14.  
    http://www.saujanyabooks.com/BookDetail.asp?BookCode=19142

36. Features
    They are known by the names Bodhayana, Apasthamba, katyayana, Manava, Maitrayana,Varaha and Vadhula after the names of the Rishis or sages who wrote them.  
    http://www.swaveda.com/background.php?category=science&title=Mathematics in Anci

37. Swaveda - Background - Mathematics In Ancient India - Introduction
    400 BC Apastamba Sulba Sutra by Apastamba. 400 BC - katyayana Sulba Sutra bykatyayana. 400 BC - Manava Sulba Sutra by Manu. 300 BC – Sthananga Sutra.  
    http://www.swaveda.com/background.php?category=science&title=Mathematics in Anci

38. History Of India
    A number of such works were written during this period, the best knownbeing those of Yajnavalkya, Narada, Brihaspati and katyayana.  
    http://www.indiansaga.info/history/post_gupta_education.html
    
    Extractions: Formal education was available both in Brahmanical institutions and in Buddhist monasteries. Theoretically, the period of studentship at the former was the first thirty to thirty-seven years. It is unlikely that this was so in practice and few even amongst the Brahmans spent so many years as students. Buddhist monasteries took students for only ten years, but those wishing to be ordained as monks had to remain for a longer period. Nalanda near Patna grew to be the foremost Buddhist monastery and educational centre in the north. It attracted students from places as distant as China and south-east Asia. The excavations at Nalanda have revealed a large area of well-constructed monasteries and temples. Nalanda was supported by the income from a number of villages which the monastery acquired over the years through donations. These villages and estates covered the expenses of the university, which was thus able to provide free educational facilities and residence for most of its students. The concentration of formal education was on subjects such as grammar, rhetoric, prose and verse composition, logic, metaphysics, and medicine.

39. Untitled Document
    (According to katyayanaSrautasutra, Haviryajnavidha -animal-sacrifice consistingin the acomplishment of the rites from the katyayana, 6.3.17-5.4).  
    http://lett.ubbcluj.ro/~echinox/caiete4/15.htm
    
    Extractions: The sacrificial injunctions from the Brahmanas, as re-elaborated in the Srauta-sutras, generated in the corpus of the sacred scriptures the codification of the Hindu animal-sacrifice, called n i r u d h a p a s u b a n d h a (where pasu-bandha can be translated as "animal-binding") in Sanskrit. In this appendix we will present and comment some of the informations contained in the Srautakosa (Encyclopedia of Vedic Sacrificial Ritual, I, P. II, p. 770-876), priestly and the ritual sum of the sacrificial norms from the Kalpasutras belonging to the various Vedic schools. (According to Katyayana-Srautasutra, Haviryajnavidha -animal-sacrifice consisting in the acomplishment of the rites "from the commencement of the vow up to the stepping of the Visnu-steps" -must be distinguished from Savavidha -animal-sacrifice performed as "ancillary to the Soma-sacrifice"). To begin with, the scripture carefully enumerates the sacrificial ustensils which, one by one, will be called to ceremonial life during the ritual event, a sort of indispensable "stage requisites" which allow the happening of the sacred slaughter: sticks from the putudru tree (pinus deodara), bdellium, sugandhitejana, a bunch of white wool which has grown between the two horns of a ram, two cords -one with two strands and the other with three strands, two forks (vapasrapani) -one two- pronged and the other one-pronged, heart-pike (hrdayasula), sticks from the karsmarya tree (gmalina arborea), a staff for the maitravaruna from the udumbara tree, sacrificial grass and faggot, a faggot for carrying forth the fire, twig of the plaksa tree (ficus infectoria), idasuna or wooden plank, two darbha -blades, barley, flour, curds and gold (cf. Srautakosa, I, P. II, p. 774).

40. [sv-rituals] PAncarAtrins
    2. Isvara samhitA mentions katyayana sUtrA as the sUtrA of the pAncarAtrins Is there a connection between pAncarAtrA and katyayana sUtrA.  
    http://www.ramanuja.org/sv/bhakti/archives/rituals/apr2002/0034.html
    
    Extractions: Date: Fri Apr 12 2002 - 18:43:48 PDT Next message: Anand Vasudevan: "[sv-rituals] Abhivadhanam" Previous message: Desikan V: "Re: [sv-rituals] Rules for doing Tarpanam" Messages sorted by: [ date ] [ thread ] [ subject ] [ author ] ... http://docs.yahoo.com/info/terms/ Next message: Anand Vasudevan: "[sv-rituals] Abhivadhanam" Previous message: Desikan V: "Re: [sv-rituals] Rules for doing Tarpanam" Messages sorted by: [ date ] [ thread ] [ subject ] [ author ] ... [ attachment ] Bhakti List: [archives] [about] Sri Vaishnava Home Page

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