The fact that Veda Dharma Sastra Paripalana Sabha has published this book with Tamil translation under instructions and with blessings of Sri Acharyapada of Sri Kanchi Kamakoti Peetham with the aim that all astikas believers should improve spiritually by knowing the contents of this book is very important in the service of propagation of Dharma. This can fetch a great benefit to the Astika world. It is but natural in the present context that there is interest in knowing the greatness of our esteemed Acharya Sri Aapasthamba Muni and his works conveying the essence of Vedas and understanding the principles of dharma therein, which are conducive to good of the world. Unfortunately, owing to the spread of western culture in respect of language, food, dress etc. Many of us may not be aware of even the names of the authoritative texts of our Vedic religion. The Rishi Aapasthamba teaches us in his Dharma Sutram the practices to be followed by men right from birth till end and duties to be performed in everyday life.
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Baudhayana- Bodhayana. Baudhayana is a very celebrated name in the long line of scholars of very ancient India. There have been many eminent persons in various fields of study going by the name of Baudhayana.
It is also said that Bodhayana is the Southern form of Baudhayana. He is praised as a hero of high knowledge and wide fame; and, one who awakens others. The term Bodha is also used in the sense of illumination, awakening. Bodha is also the name of a Risi in the Mantra Patha 2. Kena Upanishad Section 2. The names Bodha and Prati- Bodha obviously refer to persons having alert, watchful mind and a sort of intuition.
And, there is also a Prati-Bodha-Putra who is said to be the son of a female descendent of Prati Bodha. She is mentioned as a teacher in the Aitareya Aranyaka 3 1, 5 and Sankyayana Aranyaka 7. Baudhayana-s as Sutrakara-s. In the later Vedic literature, there are references to Baudhayana as the earliest of the Sutrakaras; his successors being Bharadwaja, Apastamba and Hiranyakeshin.
In the development of Vedic lore, the Vedanga-s the limbs of the Vedas play a very important role. Regarding the Kalpa, each of the four divisions of the Vedas has its own special Kalpa Sutra. They are meant to guide the daily life and conduct of those affiliated to its division. There are several Schools and traditions of Kalpa Sutras; and are ascribed to various Rishis. The Vaitana and the Kaushika belong to the Atharva-Veda. These Kalpa Sutras are generally divided into three or four divisions : Srauta, Grihya and Dharma; and when it is divided into four divisions, the Sulbha Sutra is included.
Generally, the set of Kalpa Sutra texts include: Grihya-sutra relating to domestic rituals ; Srauta-sutra relating to formal Yajnas ; and , Dharma-sutra relating to code of conduct, ethics, customs and laws. The Srauta Sutras which explain the ritual of Yajnas belong to Kalpa.
The Sulba Sutras describe the measurements which are necessary for laying out the sacrificial areas. The Grihya Sutras concern with domestic life the ceremonies from Garbhadhana to Upanayana,, the duties of the three stages Traivarnika as Brahmachari and Grihastha, the duties of a teacher, of a pupil, the marriage customs, the Pancha-Maha-Yagna, funeral ceremonies and so many other things that are to be performed by a Grihastha etc.
And, the Dharma Sutras which deal with ethics, customs and laws, also belong to Kalpa. For instance , it is said; of the three Agni s maintained by a householder : the Garhapatya is circular; Ahavaniya is square; and Dakshinagni , the sacred fire, is semi circular.
Thus, Kalpa sutras by their nature are supplementary texts affiliated to the main division of a Veda. The Sulba Sutra needs special mention.
The Sulbha sutras are the oldest geometrical treaties which represent in coded form. It represents the much older and traditional Indian mathematics.
The oldest among them is said to be Baudhayana Sulbha sutra. It is believed to have been compiled by or composed by Baudhayana. Or, more precisely, it belonged to the School of Bodhayana or was compiled by the descendents or followers of Bodhayana. Sutras ascribed to Baudhayana. He is regarded the earliest of the Sutrakaras; the first to compose the Kalpa Sutras of the Taittiriya Samhita He was followed by Bharadwaja, Apastamba and Hiranyakeshin.
Age of the Sutras associated with Baudhayana. As regards the age of the Sutras associated with Baudhayana:. Some say, in all probability, it is older than some of the Brahmanas, such as the Gopatha Brahmana. And, it is regarded as one of the most important texts of the late Vedic period in general. Among them, Bodhayana the Pravachana-kara is respected as a teacher par excellence, and as the originator of the whole system of instructions among its followers.
Bodhayana the Pravachana-kara is placed above the Sutra-karas, the compilers of the Sutras. It deals with Vedic Geometry and is said to contain the first use of what has come to be known as Pythagorean theorem , quadratic equations ; finding a circle whose area is the same as that of a square the reverse of squaring the circle ; as also the calculation of the square-root of 2 correct to five decimal places; and so on. A rope stretched along the length of the diagonal produces an area which the vertical and horizontal sides make together.
These texts cannot obviously be the works of a single person, but could be the descendents and followers of Baudhayana School or tradition. The Vedic civilisation ended, as indicated by the Harappa ruins, due to ecological causes, draughts and desertification. There was no invasion by anyone. The other Baudhayana —s. Away from Baudhayana the Sutrakara, down the line, there were numerous others who went by the name of Baudhayana or Bodhayana.
For instance:. He is said to be the author of a farce or a satirical comedy titled Bhagavadajjukam The saint-courtesan which hilariously pictures the confusions and absurd situations that follow when the souls of a hermit and a courtesan get interchanged.
The work also exposes the practices of sham mendicants and lampoons the degeneration of the contemporary society. Bhagavadajjukam of this Bodhayana is one of the earliest farces and it is often clubbed with the Mattavilasa-prahasana of the Pallava King Mahendravarman since both the works are mentioned in the Mamndur inscription of the Pallava ruler. Bodhayana the Vrttikara.
But, the present article is not about any of the Baudhayana-s or Bodhayana-s mentioned above. The Bodhayana about whom we are about to discuss is the Bodhayana the Vrttikara. His Vrtti is of cardinal importance to the history of Sri Vaishnava philosophy.
Not much is known for certain about Bodhayana, other than his authorship of the Vritti. However, a tradition holds that Bodhayana was a direct disciple of Vyasa. We do not know that for certain. But, whatever be the case, Bodhayana the Vrttikara was certainly a great teacher of Vedanta; and is always referred to with great respect. Some scholars opine that Bodhayana the Vrttikara may have lived in or around the fifth century AD.
Bodhayana- Upavarsha. There is much debate concerning the relation between Bodhayana and Upavarsha another Vrttikara. There are even suggestions which make out that Bodhayana and Upavarsha were the names of one and the same person. It was also said that the commentary on Brahma sutra Brahma—sutra Vrtti , in particular, was quite detailed. Since the commentary covers both karma and jnana kanda -s, Bodhayana was respected as an adept in both aspects of Mimamsa.
Fearing that the great length of the commentary would cause it be cast into oblivion, Upavarsha somewhat abridged it. Tad grantha bahulya —bhayad upekshya kimchid samsksiptam Upavarshena krtam Prapanchahrdaya.
All these works of Bodhayana are dispersed and lost; and none is available now. But, his commentaries on Mimamsa sutra were lost much earlier; and had passed out of existence by the time of Kumarila Bhatta Ca. According to this version Upavarsha was a successor to Bodhayana. There are versions that identify Bodhayana with Upavarsha. Vrttikarasya Bodhayanasyiva hi Upavarsha iti syan nama. The other reason could be that the Vedanta scholars frequently referred to a Vrttikara, without, however, mentioning his name.
In the process, both Upavarsha and Bodhayana were each addressed as Vrttikara. There might have been a mix-up. In any case, Sri Vedanta Desika does not cite any authority or a tradition in support of statement. He held the view that directly after completing the rituals one should take up the investigation into Brahman, which is the study of Vedanta. Sri Sankara, on the other hand, did not accord much significance to rituals, naturally, tended to differ from Bodhayana.
He did not seem to regard Brahma Sutra as a latter part of the same text. Sri Sankara maintained that the two systems are addressed to different class of persons.
But, liberation is not a product or a thing to be achieved. Each section of Veda is valid in its own sphere; but, the two sections cannot logically be bound together. Sri Sankara generally followed the explanations provided by Upavarsha.
And, these were not the same as the views attributed to Bodhayana. Naturally, these led to doctrinal differences between Sri Ramanuja and Sri Sankara. That is also quite possible because of the vast time difference between the two. It, therefore, seems safe to assume that Upavarsha, Krtakoti and Bodhayana as being three different persons.
Posted by sreenivasaraos on September 24, in Bodhayana-Upavarsha. Is bodhagaya grihyasootr sutras are translated to any other indian languages;if it is please let me know about that. I am very sorry. I have seen the text with notes in English by Dr. Caland et al. But I have not come across its translation in Indian regional languages. Pardon me Regards. You are commenting using your WordPress. You are commenting using your Google account.
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Baudhayana Shrauta Sutra
They belong to the Taittiriya branch of the Krishna Yajurveda school and are among the earliest texts of the genre, perhaps compiled in the 8th to 6th centuries BCE. Moreover, the text has undergone alterations in the form of additions and explanations over a period of time. The date of the commentary is uncertain but according to Olivelle it is not very ancient. Olivelle states that Book One and the first sixteen chapters of Book Two are the 'Proto-Baudhayana'  even though this section has undergone alteration. Chapter 17 and 18 in Book Two lays emphasis on various types of ascetics and acetic practices. The first book is primarily devoted to the student and deals in topics related to studentship.
Baudhayana- Bodhayana. Baudhayana is a very celebrated name in the long line of scholars of very ancient India. There have been many eminent persons in various fields of study going by the name of Baudhayana. It is also said that Bodhayana is the Southern form of Baudhayana. He is praised as a hero of high knowledge and wide fame; and, one who awakens others. The term Bodha is also used in the sense of illumination, awakening.
Do the Sri Vaishnavites following Bhodhayana sutra follow the above with replacing Parameswara Preethyartham as Narayana Preethyartham or are there further changes? Can you kindly clarify? I think that replacing the Parameshwara preethyartham , you can proceed. Even there I see that then kalai and vada Kalai follow slightly different sankalpams. PLease read my compilation of Amavasya tharpana manthras for iyengars for information about this, Ramachander. Sir, Please let me know whether we can give tarpanam to a friend who has passed away in the wrong way that is suicide.