21. The Kaushikas GOTRA, PRAVARA RSHIs, SUTRA. vishvAmitra, vaishvAmitra, daivarAta,audala. Baudhayana, apastamba, Katyayana, Asvalayana, Manava. shraumata http://www.bharatavarsha.com/iyer/gotra/kaushika.html

THE KAUSHIKAs The kaushika (descendents of the influential kushika) include such intellectual giants as vishvAmitra and madhucchandasa. What is arguably the single most important verse in all the vedas - the gAyatri mantra- was composed by vishvAmitra. This set of lineages has kshatriya origins. vishvAmitra himself was a king of some importance during the vedic age. The accounts of his rivalry with vasishTha make up one of the great dramas in the vedas and the post-vedic literature. All the kaushika lineages have come down through vishvAmitra. The vaishvAmitras may be divided into 20 gotra-gaNas as shown below: NOTE: In the table below, the subdivisions of the kaushikas are listed. The name of the gotra is listed in the first column, and the corresponding pravara rshi set is in the second column. Since some of the pravara lineages are specific to the followers of certain sutras, the appropriate sutra is given in the third column. Wherever there are two or more sets of pravara rshis, it should be taken to mean that there are different lineages that correspond to a certain gotra. In general, the set of pravara rshis is a more accurate indicator of a person's descent, than simply the gotra itself. GOTRA PRAVARA RSHIs SUTRA vishvAmitra vaishvAmitra, daivarAta, audala

22. The Bhargavas Baudhayana, apastamba, Asvalayana, Katyayana, Manava. bhArgava, aurva,jAmadagnya. apastamba. bhArgava, ArshtisheNa, AnUpa. apastamba. http://www.bharatavarsha.com/iyer/gotra/bhargava.html

THE BHARGAVAs The Bhargavas (descendents of Bhrgu) include such illustrious names like Chyavana, Jamadagni and Parasu-rama (usually referred to as ramo bhargava, or simply as bhargava). The Bhargavas may be divided into the 5 subsets. The first subset may be called simply Bhargava, constituted by 11 gotras. The remaining 4 subsets of the Bhargavas are individual gotras by themselves. Collectively these 4 subsets are called the Kevala Bhargavas. NOTE: In the table below, the subdivisions of the Bhargavas are listed. The name of the gotra is listed in the first column, and the corresponding pravara rshi set is in the second column. Since some of the pravara lineages are specific to the followers of certain sutras, the appropriate sutra is given in the third column. Wherever there are two or more sets of pravara rshis, it should be taken to mean that there are different lineages that correspond to a certain gotra. In general, the set of pravara rshis is a more accurate indicator of a person's descent, than simply the gotra itself. GOTRA PRAVARA RSHIs SUTRA I. Bhargava

23. Das Strautasutra Des Apastamba (in MARION) Das Strautasutra des apastamba. Title Das Strautasutra des apastamba,achtes bis fünfzehntes buch; aus dem sanskrit übers. von W. Caland. http://js-catalog.cpl.org:60100/MARION/ABO-4088

Das Strautasutra des Apastamba Title: Das Strautasutra des Apastamba, achtes bis fünfzehntes buch; aus dem sanskrit übers. von W. Caland. Author: Apastamba. Caland, W. (Willem), 1859-1932. Published: Amsterdam, Koninklijke akademie van wetenschappen, 1924. Subject: Vedas. Yajurveda. Sanskrit literature Translations into German. Series: K. Akademie van wetenschappen, Amsterdam - Afdeeling letterkund. Verhandelingen, new ser., v. 24, no.2 Verhandelingen der Koninklijke Nederlandse Akademie van Wetenschappen, Afd. Letterkunde ; nieuwe reeks, d. 24, no. 2. Material: 467, [1] p. LC Card no: System ID no: ABO-4088 Holdings: CLEVELAND/John G. White Coll. CALL NUMBER: 891.2148 Ap12s212 Reference NonCirculating Data on this system is ©Board of Trustees, Cleveland Public Library.

24. APASTAMBA (in MARION) apastamba. apastamba. ( about) (8 titles); apastamba. Srautasutra. (1 title).Data on this system is ©Board of Trustees, Cleveland Public Library. http://js-catalog.cpl.org:60100/MARION?A=APASTAMBA

25. Baby Names - Apastamba Similar pages Women In The Sacred Laws - The Dharma Sutras ( Page 20)THE DHARMA SUTRAS. apastamba allows only legitimate sons to inherit their father’sestate and he explicitly forbids the sale and gift of children. http://www.kabalarians.com/male/apastamba.htm

Kabalarian Philosophy Main Menu Home Page Important: Dear Apastamba: The following analysis describes a few qualities of your first name. There are many additional factors (legal name, nicknames, family surname, combined names, previous names, and business signature) that contribute to your entire personality - and your entire life. Order a Name Report for a full analysis. Apastamba Your first name of Apastamba You can receive a comprehensive Name Report including all your names . It is an in-depth description of the influences affecting your personality, potential, and compatibility in personal and business relationships. Take this step to make changes in your life. Do not pass up this opportunity for a happier, healthier, and more successful future. Click here for full Name Report details Please Note: The above analysis is based on the English alphabet. Receive a FREE electronic book by giving us feedback on the accuracy of our first name analysis service, click here! Choosing a Baby Name? WARNING: Do not choose a baby name based on the short analysis given above.

26. - Women In The Sacred Laws - The Dharma Sutras ( Page 21) This importance of initiation, which had been developed by apastamba’s time, badprobably caused the lawgiver to begin his treatise with it, as it formed http://www.hindubooks.org/women_in_the_sacredlaws/the_dharma_sutras/page21.htm

Search Women In The Sacred Laws Kulapati's Preface The Author Foreword Prologue ... Espirit Des Lois THE DHARMA SUTRAS This importance of initiation, which had been developed by Apastamba’s time, bad probably caused the law-giver to begin his treatise with it, as it formed the beginning of the intellectual life of a man and we find Apastamba laying down strict rules at length for such a student. It was a sin to look at a woman and sacred texts could not be uttered when a Sudra woman looked at a Brahmana. As the Dharma-Sutra of Apastamba formed a supplement to the Grhya-Sutra, we do not find the details of -marriage as they have been described in the Grhya Sastras. And, as woman’s sphere became much restricted in society, the reference to women in the general rules laid down for man is very few. Apastamba recognises six kinds of marriages as legal ; the Brahma, Arsha, Daiva, Gandharva, Asura and Rakshasa rites. Of these the first three alone the Brahma, Arsha and Daiva marriages-are praiseworthy.

27. Sword Of Truth Archives -- Hindu Geometry - Part 2 for each one of them. apastamba The Shulba by apastamba is broadlydivided into six 'patalas' (or sections). Of these the first http://www.swordoftruth.com/swordoftruth/archives/byauthor/aniruddhaavanipal/hgp

Issue# 1999.31 August 2 nd Aniruddha Avanipal Hindu Geometry - Part 2 Continued from Part 1... Last week we saw how geometry as we know of today, took its birth in the ancient culture of Vedic Hindus of India and that it preceded its Greek counter part by at least thousand years. We also saw that the Vedic Hindus were not only expert at two dimensional or planar geometry but also were quite fluent in the theory and application of three dimensional geometry as well. In this article, I will provide a brief overview of some of the most important work on the shulba or the science of geometry by ancient Indians. Baudhyana: The shulba of Baudhyana is divided into three chapters. The first chapter contains 116 sutras or aphorisms of which two are used as an introduction to basic planar geometry. Sutras 3-21 define the various measures ordinarily employed in the science of Sulba. These sutras deal with many basic theorems of planar geometry. Sutras 22-62 give the more important of the geometrical propositions necessary for the construction of the Vedic altars. These sutras make use of the general geometric theorem explained in the earlier section. Sutras 63-116 of the shulba of Baudhyana deal mainly with the relative positions and spatial magnitudes of the various vedis or altars. The third chapter of the shulba of Baudhyana contains 323 sutras. They describe the construction of as many as seventeen different kinds of geometrical structure many of which are three dimensional in nature. While describing the process of construction, Baudhyana also states the relevant theorems and provided detailed proof for each one of them.

28. Sword Of Truth Archives -- Hindu Geometry - Part 4 apastamba has sometimes observed that certain constructions are notsanctioned by Sruti (verses 8.5 and 8.6 of apastamba Shulba). http://www.swordoftruth.com/swordoftruth/archives/byauthor/aniruddhaavanipal/hgp

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

29. Brief Account Of Brahman Communities Of Andhra In India, the school with its books intact is the apastamba branchof the Yajurveda. Most classical brahmans in Andhra area belong http://netinfo.hypermart.net/brahmins.htm

Matchmaker.com: Sign up now for a free trial. Date Smarter! culture series... A brief note on the brahman communities of Andhra Pradesh by v ramchandra rao Brahmins of Andhra Pradesh The collective traditional priestly/educated groups in India are called Brahmins or Brahmana. While they are associated with Hindus today it appears long ago, it was a far more generic term for anybody who was learned. There are several sects and subsects of brahmins in Andhra Pradesh today, and I've received several emails asking for some information on the roots and so forth. Here are some details. note: Don't yell at me if what I write varies with your notions. I have been objective and detached about the subject : this is what I have found. Your inputs are welcome. Not just as reaction : spend some time writing your own opinion as independent article and send to us. ROOTS: As even the early Rg Veda shows, the social system was not at all rigid in ancient times : any individual who showed an inclination and aptitude for memorising, reading and writing and diligently following the teachers was able to take up the brahmanic profession. Later it became an occupational caste with exclusiveness characteristic of most caste groups. Function of brahmins: Their function was to preserve the traditions of the community or tribe, which included not just the rituals but also the knowledge required for day to day living, like geography, agriculture, medicine and so on. They were not supposed to accumulate wealth, but concentrate on knowledge and the practice of yoga. They were to restrain themselves in all aspects. So they were vegetarian, for instance. Also they were to remain peaceful and mild and supposed to be detached in their views and advice. ( Please note: this is the theory. In reality, overall one finds there's not much difference from the rest of the population except in the importance given to education)

30. 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

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.

31. HYDonline -  Telugu apastamba rules (a'pastamba gruhya sootra'lu) have been widely in practiceamong Andhra Brahmin families today. apastamba was one such teacher. http://www.hydonline.com/people/Culture/languages/telugu.htm

Who Is Who Culture NRI Help Desk Chandra Babu Naidu Health ... Culture /Telugu Telugu T OP ANCIENT HISTORY OF ANDHRAS TELUGU - A COSMOPOLITAN CULTURE TELUGU TAMIL KANNADA Page - 2 Over 85% of the population of Andhra Pradesh speaks Telugu, called the Italian of the East for its sweetness. However, there are other communities who speak different languages. Tamil is widely spoken in the extreme south region, and on the border of Karnataka there are pockets of areas in which Kannada is spoken. In Hyderabad there are a large numbers of Urdu speakers who make up about 7% of AP's population. Other major languages spoken in the city are Bengali, Marathi, Gujarati, Sindhi. ANCIENT HISTORY OF ANDHRAS It is impossible to confirm the origin of a culture and the date of its origin. Different tribes, classes, and societies gradually combined over a period of time and a transformed society evolved. Andhra community is one of the ancient communities of India. One can encounter several tales about Andhras in epics like Mahabharatam and Ramayanam, in great Puranas, and Budhdhist Jataka tales.

32. 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

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.

33. 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

SATHYA SAI ASHTOTTARASHATA NAMA RATNAMALA A chain of Gems, being the 108 Names of Bhagavân Srî Sathya Sai Baba Version 1: Sathya Sai Ashtottarashata Nama Ratnamala Version 2: Sathya Sai Ashtottarashata Nama Ratnamala 1. OM SRI BHAGAVAN SATHYA SAI BABAYA NAMAHA Om. Ik buig voor Heer Sathya Sai Baba, die de Goddelijke Moeder en Vader is. Om. I bow for Lord Sathya Sai Baba, who is the Divine Mother and Father. 2. OM SRI SAI SATHYA SVARUPAYA NAMAHA Die de belichaming van waarheid is. Who is the embodiment of truth. 3. OM SRI SAI SATHYA DHARMA PARAYANAYA NAMAHA Die toegewijd is aan waarheid en rechtschapenheid. Who is devoted to truth and righteousness. 4. OM SRI SAI VARADAYA NAMAHA Die de verlener van gunsten is. Who grants boons. 5. OM SRI SAI SATPURUSHAYA NAMAHA Die de eeuwige waarheid is. Who is the eternal truth. 6. OM SRI SAI SATHYA GUNATMANE NAMAHA Die de deugd van waarheid is. Who is the virtue of truth. 7. OM SRI SAI SADHU VARDHANAYA NAMAHA Die deugdzaamheid doet toenemen. Who expands virtuousness.

34. 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

version 4.0, July 2001 by M. Miles On the previous page: Introduction On the next pages: Bibliography part 2: H-M Bibliography part 3: N-Z Bibliography part 1: A - G 'ABD AL-DA'IM, 'Abdallah [*] (1960) Ta'rikh al-tarbiyah [History of Education]. Damascus. 327 pp. ABRAHAM, Ernest J.D. (1895) The deaf mutes of India. The Indian Magazine and Review , Aug. 1895, 436-438. Reprint from the British Deaf-Mute ABRAMS, Judith Z. (1998) Judaism and Disability: portrayals in ancient texts from the Tanach through the Bavli . Washington DC: Gallaudet University. xi + 236 pp. isbn 1-56368-068-8. 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. ADAM, William (1835, 1836, 1838)

35. Bibliography: Disabilities And Childhood In The Middle East And South Asia (N-Z) The Sacred Laws of the Aryas, as taught in the schools of apastamba, Gautama,Vasishtha and Baudhayana, Part I (apastamba, Gautama), 2nd edn, transl. http://www.socsci.kun.nl/ped/whp/histeduc/mmiles/mesabib4.html

version 4.0, July 2001 by M. Miles On the previous pages: Introduction Bibliography part 1: A-G Bibliography part 2: ... H-M Bibliography part 3: N - Z NAKOSTEEN, Mehdi (1964) History of Islamic Origins of Western Education A.D. 800-1350 . Boulder: Univ. Colorado Press. xxii + 361 pp. Compendium of Muslim scholars and translators. Lists c. 120 "Muslim Educational Classics, 750-1350", with some annotation (pp. 75-106), and translates (pp. 107-42) many reflections on education by SA'DI (q.v.) NATESH, A.M. (1941) The education and vocational rehabilitation of the visually and acoustically handicapped of Mysore, India: the report of a type B project. 132 pp. Ed.D. thesis, Columbia Univ. Teachers College. NATHAN, R. (1904) Progress of Education in India 1897-98 to 1901-02. Vol.1. Fourth Quinquennial Review . London: HMSO. 'Education of defectives', pp. 395-397. Notes a few private or missionary efforts for education of blind or deaf-mute children. At Moulmein, Burma, some work with blind children had begun c.1901 by a newly blind teacher, Maung Pe Gyi, with a little government support. Some books had been printed, using Mr Garthwaite's adaptation of Braille to the Burmese language. The Natya Sastra of Bharatamuni [*] transl. Board of Scholars (1989) 2nd edn revised, Delhi: Sri Satguru Publications. xxiv + 547 pp.

36. Sudarsanasuri 3. Commentary on apastamba Grhyasutras Sudarasana Suri wrote a lucid commentaryentitled ‘Tatyparyadarsana’ on the apastamba Grhyasutras. http://vishalagarwal.bharatvani.org/sudarsanasuri.html

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

37. Author: Vishal Agarwal One such quotation also occurs in the commentary composed on the apastamba grhyasutraby Sudarshana Suri, another teacher of Visishtadvaita Vedanta. http://vishalagarwal.bharatvani.org/bharuchi.html

Bharuchi and his Vedantic Views Revision A: October 2000 Introduction Ramanujacharya (1017-1137 C.E.), in his Vedarthasamgraha [ref. 1, pg. 250-251], states: “This path which is shown in all the srutis whose meaning is very lucidly explained by the ancient commentaries composed by Bodhayana, Tanka, Dramida, Guhadeva, Kapardi, Bharuchi etc., and accepted by all those who are competent to judge, is only arrived at by Bhakti that has developed along the above lines.” From this passage, it appears that Ramanujacharya acknowledges these 6 teachers as ancient authorities whose views are acceptable to him. Srinivasadasa (17th Cent. C.E.), in the introduction of his Yatindramatadipika [ref. 2, pg. 2], gives a list of teachers who, in his opinion, were the predecessors of Ramanujacharya in propounding the Visishtadvaita Vedanta: Bhagavan Bodhayana, Guhadeva, Bharuchi, Brahmanandin (Tanka), Dramida, Sri Parankusa (Nammalvara Sathakopa), Nathamuni, Yamunamuni. Srivivasadasa was a teacher of the Visishtadvaita Vedanta, and the Yatindramatadipika is one of the most lucid compendiums of this school of Hindu philosophy. In the epilogue of the same work, Srinivasadasa mentions a list of works (in chronological order), which he had referred to compose the Yatindramatadipika. ‘Dramidabhasya’, followed by works of Nathamuni and so on, heads the list. Again, no work of Guhadeva, Bharuchi or Tanka is mentioned in the list. Bhagavad Datta

38. 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

Home Announcements Seva (KKSF) Tamil Section ... More ... Freedom and Discipline (HinduDharma: Dharmasastra) 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.

39. 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

Home Announcements Seva (KKSF) Tamil Section ... More ... Hand of the Vedapurusa (HinduDharma: Kalpa) 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.

40. 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

Sookti Manjari Keep aside that question. When so many persons have preached in the name of Dharma, how can we know as to who among them are real Maharshis? And who are not? 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.

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