Geometry.Net - Scientists: Katyayana

SHASTRAS - URDAY.com
But now, Rik PratiShakhya created by Shaunak of the Shakal branch of Yajurveda,Vajasaneya Pratishakya of Vajasenya branch, author by katyayana.
http://www.urday.com/shastra.htm
Bhartryajna
Anantas bhashya on the katyayana Srautasutra. · Devayaajnikas 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 Karkas 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] Anantas bhashya on the Katyayana Srautasutra Devayaajnikas bhashya on the Katyayana Srautasutra Gadaadharas (1550 C.E.) commentary on the Paraskara Grhyasutra
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
Wisdom Books - Focusing On Buddhism, Meditation, Tibet And The Rapidly Developin
Once during the time of the Buddha there was a woman who was very poor. She wentto katyayana and explained her plight and asked him what she should do.
http://www.wisdom-books.com/ProductExtract.asp?CatNumber=8144
- Women In The Sacred Laws - The Commentaries And Digests On Hindu ( Page 15)
Among the later lawgivers, katyayana gives a vivid description anddefinition of Stridhana. It is to be found that even in the days
http://www.hindubooks.org/women_in_the_sacredlaws/digest_on_hindu_law/page15.htm

Extractions: Women In The Sacred Laws Kulapati's Preface The Author Foreword Prologue ... Espirit Des Lois THE COMMENTARIES AND DIGESTS ON HINDU The Madanaratna, Smrtichandrika, Viramitrodaya, Mayukha, Sarasvativilasa and Vaijayanti explain Sulka as the price paid by the bridegroom to the bride for the household utensils, beasts of burden, etc. The Viramitrodaya states further that this is not given by the bride- groom in money, but in the form of ornaments. Jimutavahana in his Dayabhaga and the other writers of the Bengal and Mithila schools explain Sulka as being the bribe given by the workmen to a woman in order that she may use her influence with her husband in their favour. We thus find that the commentators disagreed as to the meaning of the term, and this may be due to the change in the customs of the country from age to age. This was, however, not the meaning upheld by the Smrti writers. Sulka was distinctly a present from the bridegroom to the bride. So, in the commentaries, Sulka and Stridhana meant different things. Among the later lawgivers, Katyayana gives a vivid description and definition of Stridhana. It is to be found that even in the days of Kautilya this special property of woman- known then by the name of Sulka-had special laws of inheritance, and these laws had developed to their perfection by the time of Katyayana.
- Women In The Sacred Laws - The Commentaries And Digests On Hindu ( Page 21)
in all parts of India as authoritative, the Dayabhaga and other commentaries ofthe Bengal school reverted to an older source, viz, katyayana and Yajnavalkya
http://www.hindubooks.org/women_in_the_sacredlaws/digest_on_hindu_law/page21.htm

Extractions: Women In The Sacred Laws Kulapati's Preface The Author Foreword Prologue ... Espirit Des Lois THE COMMENTARIES AND DIGESTS ON HINDU While the Mitakshara is adopted in all parts of India as authoritative, the Dayabhaga and other commentaries of the Bengal school reverted to an older source, viz, Katyayana and Yajnavalkya , though instances of their-agreement with the Mitakshara law are not wanting. The connecting link between the Mitakshara and Dayabhaga law, as Prof. Jolly has pointed out, has been lost and, when the commentators of Bengal wrote their expositions of the texts, they often protested against the Mitakshara law, though they conformed to the injunctions of Yajnavalkya and Katyayana, and in course of time proved themselves formidable rivals to the Benares school. The South maintained an unbroken tradition of Vedic culture, and hence the books and commentaries of the South came to be considered as the most authoritative treatises and were accordingly adopted all over India. The position of woman, as gathered from these commentaries, is pitiable. Many of the older institutions, giving woman greater freedom in society, are now abolished; and in their place child- marriage, polygamy, Sati rite, seclusion of women and such customs that helped to stagnate the life of a woman came into force. She had, however, some right over the Stridhana; but we find the commentators trying to restrict its value as far as they possibly could. Katyayana limits a woman is property to 2,000 annas only.
Sanskrit Gramer Tarihi
Bu ikisi arasinda da yine seçkin bir gramerci olan katyayana vardir. Böylesiçalismalardan Panininin varisi katyayana da bahseder.
http://www.geocities.com/hindoloji/diller/sanskrit_gramer_tarihi.htm

Extractions: Hindistanda 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, Yaskaya (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 Patancaliden 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. 327de Büyük Ýskenderin 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 Paniniyi M.Ö. 300lerin öncesine yerleþtirmek büyük olasýlýkla mümkündür.
Linguistics Origins: Ancient Linguistics
Medieval Philosophy. Ancient Linguistics Babylon and India. Panini.samhitapatha. padapatha. Pratisakhya. katyayana. bhasa. The earliest
http://www.geocities.com/Athens/Acropolis/1470/chap-1-1.html

Extractions: On the Origins of Linguistics Early Western Linguistics: The Greeks, the Church, and Medieval Philosophy Panini samhitapatha padapatha Pratisakhya Katyayana bhasa The earliest known linguistic studies as a structure of language are commonly stated as the fifth century B.C.E. with Panini's grammar of Sanskrit, or the third or second century B.C.E., with Krates of Mallos's and Dionysios Thrax's grammars of Greek. Jacobsen points out that the ancient Babylonians, circa 1600 B.C.E., have the first recorded attempt, with revisions appearing through about 600 or 500 B.C.E. The Babylonians were, according to Jacobsen, attempting to preserve a large body of literature that was written in Sumerian, which was a dying language in the process of being replaced by Akkadian [Thorkild Jacobsen, "Very Ancient Texts: Babylonian Grammatical Texts," in Dell Hymes, Studies in the History of Linguistics: Traditions and Paradigms , 1974, 41-62]. Salient points of Jacobsen's analysis of the Babylonian Grammars include a note that the form of Sumerian was kept (words, et al.) but that the analysis broke through the form for greater understanding, much as current analysis of Latin does in schools. In effect, it made the language live even though it was out of use.
Bhakti List, Rituals: April 2002: [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
Mahavira And Jainism By Sanderson Beck
Another esteemed religious leader was Pakudha katyayana, who may have been theone who asked Pippalada in the Prashna Upanishad about the roots of things.
http://www.san.beck.org/EC8-Mahavira.html
PRASHNA UPANISHAD
Sukesha Bharadvaja, Shaibya Satyakama, Sauryayani Gargya, Kaushalya Ashvalayana,Bhargava Vaidarbhi, and Kabandhi katyayana were devoted to God, intent on God
http://www.san.beck.org/Upan5-Prashna.html
Contemplating The Suffering Of The Partial Hells
At that time, he had followed the suggestion of Arya katyayana andaccepted a vow not to take the lives of other sentient beings.
http://infinite.org/bodhiline/LowerR5.html

Extractions: iv) Contemplating the suffering of the partial hells Partial hells can be found in various parts of the human realm, particularly in places near the ocean. For instance, long ago some merchants invited Arya Sangharakshita to accompany them to an island in the middle of the ocean. At one point during the journey the merchants went ahead, leaving the Arya to travel alone and on foot. Sangharakshita eventually arrived at the seashore, where he came upon a beautiful monastery with some five hundred monks. He was invited to enter, and observed that at noon these monks would begin to fight with one another. After the midday period ended, they would stop fighting and everything would return to normal. When he asked the reason for this behavior, the monks told him that it was the result of an incident which had taken place during the time of Buddha Kashyapa s teaching. That is, at noon on a certain day, a fight broke out among the monks after they had gotten into a disagreement. Later on, Arya Sangharakshita observed a region in which there were various hell beings whose bodies were shaped like a wall, a pillar, a mortar, a rope, a broom, and a cauldron, as well as one whose waist was tied with a cord. After returning home, he inquired of Buddha
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.
V
the sarvAnukramaNI attributed to katyayana (§2). Not only is theSarvanukramani of katyayana (used by T.) later than the
http://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:
BIBLIOGRAPHY
MACDONELL, AA; 1886. katyayanas Sarvanukramani of the Rigveda, with extractsfrom Shadgurushishyas commentary entitled Vedarthadipika. Clarendon Press.
http://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
The Dulcimer - The Santur Area
katyayana Vina, called sata tantri vina. Sambamoorthy (72). thekatyayanavina resembles the hammered dulcimer, . Leslie Shepherd (73).
http://www.newrenaissance.ibs.ee/dulcimer/5_other_countries/4_islam/pages/9_indi

Extractions: CHAPTER 5: Dulcimers in other countries since 1800 The Santur Area India The santur santoor ) is relatively simply dealt with: Mark Lindley (69) and Geoffrey Samuel (70) both understand it to be a recent introduction, regarded as something of a novelty, and taken up only by a very few players. Other instruments to which the same applies include flute, shahnai (flute?), Hawaiian guitar, clarinet, violin (although this seems to have a longer tradition in the South). fig. 229: click The foremost player is Shivkumar Sharma, mentioned by Peggy Holroyd (1972) ... in the hands of a master player like Shivkumar Sharma it takes on an intricate range of subtle harmonies not so distant from western melodies. while Jain Kumar Jain also broadcasts. fig. 231: click santur at Gujurat, but gives no further details. Sharma's style is fascinating: one has always considered portamento between notes, infinite fluidity, and a continuum between adjacent notes to be a fundamental feature of Indian music; but the santur is not able to provide this - except for occasional notes, by bending, a technique not apparently evolved in India - and the stark separation between the pitch of one note and another certainly does give a strong 'foreign' flavour to the music. My own initial subjective reaction was that I was listening to an Indian improvising on the tune
The Dulcimer - The Santur Area
Buchner (62) links the names katyayana vina (the vina invented by the philosopherkatyayana) with shatatantri vina ('100 strings' in Sanskrit, the dead
http://www.newrenaissance.ibs.ee/dulcimer/5_other_countries/4_islam/pages/8_kash

Extractions: CHAPTER 5: Dulcimers in other countries since 1800 The Santur Area Kashmir fig. 227: click From Kashmir there are two recorded examples, one of fairly unsophisticated folk music, accompanied by the drum, dukra , the other of classical music, very similar to the more well-known Indian santur -playing. There is much use of tremolo, which at the beginning grows very idiomatically out of repeated notes in pairs, i.e. presumably outlining the maqam , striking each note once with each hammer - a simple enough idea, but one which nevertheless recalls the playing of John Youngman of Norfolk. Buchner (62) links the names katyayana vina (the vina invented by the philosopher Katyayana) with shatatantri vina ('100 strings' in Sanskrit, the dead classical language of India), as being the same instrument, and so do other writers; but while they identify these names with the qanun , he links them with the santur , "played with light wooden beaters", "the main instrument for classical music". See also Aima's work (1969).
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: Of Religion 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.
Collation Of Theosophical Glossaries: A-Ad, Comp. S. Osterhage
Himalayas. This proves that the disciples of katyayana were and areas unsectarian as their humble admirers the Theosophists are now.
http://www.theosophy-nw.org/theosnw/ctg/a-ad.htm

Extractions: COLLATION OF THEOSOPHICAL GLOSSARIES List of Title Abbreviations (in alphabetical order) TG A. The first letter in all the world-alphabets save a few, such for instance as the Mongolian, the Japanese, the Tibetan, the Ethiopian, etc. It is a letter of great mystic power and "magic virtue" with those who have adopted it, and with whom its numerical value is one . It is the Aleph of the Hebrews, symbolized by the Ox or Bull; the Alpha of the Greeks, the one and the first; the Az of the Slavonians, signifying the pronoun "I" (referring to the "I am that I am"). Even in Astrology, Taurus (the Ox or Bull or the Aleph ) is the first of the Zodiacal signs, its colour being white and yellow. The sacred Aleph acquires a still more marked sanctity with the Christian Kabalists when they learn that this letter typifies the Trinity in Unity, as it is composed of two Yods , one upright, the other reversed with a slanting bar or nexus, . . . Kenneth R. H. Mackenzie states that "the St. Andrew cross is occultly connected therewith". The divine name, the first in the series corresponding with Aleph , is AeHeIeH or Ahih , when vowelless, and this is a Sanskrit root.
Vimalakirti Nirdesa Sutra
the religious life under the six heterodox masters; namely, Purana Kasyapa, MaskarinGosaliputra, Samjayin Vairatiputra, Kakuda katyayana, Ajita Kesakambala
http://www.purifymind.com/Vimalakirti2.htm

Extractions: "Lord, when I heard this teaching, I was astonished and thought: 'Reverence to all bodhisattvas! If a lay bodhisattva may be endowed with such eloquence, who is there who would not conceive the spirit of unexcelled, perfect enlightenment? From that time forth, I no longer recommend the vehicles of the disciples and of the solitary sages but recommend the Mahayana. And thus, Lord, I am reluctant to go to this good man to inquire about his illness." Then, the Buddha said to the venerable Subhuti, "Subhuti, go to the Licchavi Vimalakirti to inquire about his illness." "'Take this food, reverend Subhuti, if, without seeing the Buddha, hearing the Dharma, or serving the Sangha, you undertake the religious life under the six heterodox masters; namely, Purana Kasyapa, Maskarin Gosaliputra, Samjayin Vairatiputra, Kakuda Katyayana, Ajita Kesakambala, and Nirgrantha Jnaniputra, and follow the ways they prescribe. "'Take this food, reverend Subhuti, if, entertaining all false views, you find neither extremes nor middle; if, bound up in the eight adversities, you do not obtain favorable conditions; if, assimilating the passions, you do not attain purification; if the dispassion of all living beings is your dispassion, reverend; if those who make offerings to you are not thereby purified; if those who offer you food, reverend, still fall into the three bad migrations; if you associate with all Maras; if you entertain all passions; if the nature of passions is the nature of a reverend; if you have hostile feelings toward all living beings; if you despise all the Buddhas; if you criticize all the teachings of the Buddha; if you do not rely on the Sangha; and finally, if you never enter ultimate liberation.'

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