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Kashikar, in part bodhqyana his “Srautakosa”, and as a whole later on. Baudhayanathe traditional author of the Sutra, originally belonged to suyra Kanva school of the White Yajurveda. Caland has adduced materials that indicate Baudhayana’s shift from this tradition to that of the Taittiriya school. The text is important as it is one of the earliest Srautasutras, next to that of the Vadhula sub-school of the Taittiriyas, which was situated a little further west than the Baudhayanas.
They also have some unusual similarities bodhaayna quoting Mantras. This feature has been overlooked until Makoto Fushimi showed, in his recent Harvard thesis the many separate devices that were used by the Baudhayanas in creating a Sutra. They include, among others, certain ‘headwords’ that indicate and thus abbreviate the description of a certain ritual action or ustra, and they also include a new classification of all Shrauta rituals.
The result is uneven: In an appendix sktra it also discusses the opinions of suttra specialists other than Baudhayana, who is then quoted as well. It has been argued that the composition of the BSS was due to the desire of ‘eastern’ Vedic kings, such as those of strongly emerging Kosala and Videha, to establish proper Vedic rituals in their non-Vedic territory  The same orthoprax development is seen in the redaction in Kosala or Videha of the Vajasaneyi Samhita with its western three-tone recitation, as compared to its source, the two-tone Shatapatha Brahmana.
Among the dozen or so Brahmana passages found in the BSS,  one Brahmana deals with the Urvashi and Pururavas legend that is also recounted in other Vedic texts such as the Shatapatha Brahmana and the Vadhula Anvakhyana. The myth tells the story of Pururavas and Urvasi, their separation and their reunion that is known from a highly poetic dialogue hymn of the Rigveda In a late Vedic text, the boundaries of Kurukshetra between the Sarasvati River and the Drsadvati Rivercorresponding roughly to the modern state of Haryana.
According to the Taittiriya Aranyaka 5. Pururavas and Urvasi had two sons, Ayu and Amavasu. According to the Vadhula Anvakhyana 1. Witzel of one passage of the Baudhayana Shrauta Sutra may be interpreted as evidence in favor of the Aryan Migration:. His people are the Kuru Panchala and the Kasi-Videha.
This is the Ayava migration. His other bodhayanw stayed at home. His people are the GandhariParsu and Aratta. bodbayana
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This is the Amavasava group ” Witzel Based on Witzel’s article, historians like Romila Thapar state that this passage contained literary evidence for Aryan migration. Goto agree with Witzel’s. Witzel’s translation has been critizised by supporters of the Indigenous Aryans theory.
This text actually speaks of a westward movement towards Central Asia, coupled with a symmetrical eastward movement bkdhayana India’s demographic centre around the Saraswati basin towards the Ganga basin. Lalanother supporter of the Indigenous Aryans theory, also suggests the mention of westward movements of some Vedic clans to be the case, rather than any movements from Central Asia or Afghanistan.
The passage, or parallel passages, were also discussed by Hans Henrich Hock [ citation needed ] and in part Toshifumi Goto,  who also diverged from Witzel’s translation.
Agarwal further compared Witzel’s translation with earlier translations by Willem CalandC. Triveda, noting that they all state that “Amavasu migrated westwards, rather than staying where he was.
One must be extremely wary of using at least the Vedic versions of this legend to construct real history of human migrations, otherwise we would have to deduce an emigration from India in the direction of Central Asia.
There is absolutely no read to read modern and colonial Aryan invasion and migration theories into ancient ritual texts. From Wikipedia, shtra free encyclopedia. This article may require cleanup to meet Wikipedia’s quality standards. The specific problem is: December Learn how and when bodhayanz remove this template message. Chronology of Hindu texts. Indira Gandhi National Centre for the Arts. On the localisation of Vedic texts and schools. In India and the Ancient world.
History, Trade and Culture before A. Eggermont Jubilee Volume, ed.
Tracing the Vedic dialects. Development of the Ritual Text in Ancient India. The Development of the Vedic Canon and its Schools: The Social and Political Milieu. Inside the Texts, Beyond the Texts. New Approaches to the Study of the Vedas.
Cambridge; . Der Injunktiv im Veda. Witzel, Sur le chemin du ciel. Bulletin des Etudes indiennes, 2,p .
Archived from the original PDF on 28 May Retrieved 28 May Advent of the Aryans in India. Lal 19th Century Paradigms”. Retrieved 7 October Archived from the original PDF on 23 May Retrieved 11 July Electronic Journal of Vedic Studies. Suta 4 May Retrieved from ” https: Hindu texts Sanskrit texts.
Bodhayana Grihya Sutra
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