ज्योतिर्विज्ञानम् – ९ वेलायाः शुभाशुभता कालनिरूपणं च |

ज्योतिर्विज्ञानम्

सर्वेषां पञ्चाङ्गानां अभ्यासेन मनस्यागच्छति यत् काश्चन तिथयः शुभाः, काश्चन अशुभाः, केचन वासराः शुभाः, केचन अशुभाः, कानिचन नक्षत्राणि शुभानि, कानिचन अशुभानि, केचन योगाः शुभाः, केचन अशुभाः, कानिचन करणानि शुभानि वा समानि, कानिचन अशुभानि |

From the studies of all five of a it comes to mind that some तिथि-s are considered auspicious, some are not. Some वासर-s are considered auspicious, some are not. Some नक्षत्र-s are considered auspicious, some are not. Some योग-s are considered auspicious, some are not. Some करण-s are considered auspicious, some are not.

अतः कापि वेला शुभा भवितुम् आवश्यकं यत् सर्वाणि पञ्चाङ्गानि शुभानि भवेयुः |

Obviously for any particular time to be auspicious, all five अङ्ग-s ought to be auspicious.

शुभाशुभविचारः न केवलं पञ्चेभ्यः अङ्गेभ्यः अपितु संवत्सर-अयन-ऋतु-मास-पक्षेभ्योऽपि क्रियते |

The logic of auspiciousness applies not only to the five अङ्ग-s, but even to the other aspects viz. संवत्सर, अयन, ऋतु, मास and पक्ष.

एवं सति कस्याः अपि…

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ज्योतिर्विज्ञानम् – ८ पञ्चाङ्गे करणानि

ज्योतिर्विज्ञानम्

ज्योतिर्विज्ञानम् – ८ पञ्चाङ्गे करणानि

 

प्रत्येकस्याः तिथेः द्वे करणे यतः तिथ्यर्धः एव करणम् | शुक्लपक्षस्य प्रतिपदातः अमावास्यायाः अन्ततावत् त्रिंशत् तिथयः अतः षष्टि करणानि भवन्ति | तथापि करणानां नामानि तु एकादश एव | तानि (१) बव (२) बालव (३) कौलव (४) तैतिल (५) गरज (६) वणिज (७) विष्टि अथवा भद्र (८) शकुनि (९) चतुष्पाद (१०) नाग (११) किस्तुघ्न इत्यादीनि ।

तिथि i.e. each phase of the moon has two halves. Half of a तिथि is called as करण. From the first phase of the waxing fortnight of the moon up to no-moon phase, i.e. up to end of the waning fortnight, there are 30 तिथि-s i.e. 60 करण-s. But there are only 11 names for different करण-s. They are  1) BAVA, 2) BAALAVA, 3) KAULAVA, 4) TAITIL, 5) GARAJA, 6) VANIJA, 7) VISHTI, 8) SHAKUNI, 9) CHATUSHPADA, 10) NAAGA, 11) KINSTUGHNA

 

करणानां एकादशेषु नामस्सु चरमानां चतुर्णां करणानां नाम्नां क्रमश्च…

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bhasma dhArana vidhI of Nambothiri brAhmans

AnimeshNagar's Blog

The bhasma is symbolic of the ultimate truth, the ultimate truth of all matter. It has a spiritual significance in that it is changeless, immutable like Godhead. It is colorless or white, so to say, indicating purity.
agni is the presiding deity for bhasma. The ash from the sacrificial fire is most sacred. In the absence of it, ash prepared from cow dung is to be used
This is the first thing to be done after “sandhyAvandanam“. Do  “Achamana“, take a small amount of “bhasmam” in the left hand, sit facing north, take water in the right hand, chant “Aapohi…” and splash on the face and on the “bhasmam“, repeating three times. Apply the required amount of water in the “bhasmam” while chanting “sannodevI...”.

Chant “Om NamssivAya” and apply the “bhasmam” on

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atharva vediya bhasama dhAran prayoga

AnimeshNagar's Blog

The bhasma is symbolic of the ultimate truth, the ultimate truth of all matter. It has a spiritual significance in that it is changeless, immutable like Godhead. It is colorless or white, so to say, indicating purity.
The following bhasmadhAran prayoga is based on vidhi described by  atharvaveda parishIstha.
Agni is the presiding deity for bhasma. The ash from the sacrificial fire [ aupAsan ( grihya ) agni / srauta agni ] is most sacred. In the absence of it, ash prepared from cow dung is to be used.( bhasma prepared from virjA homa / bhasma prepared in case  of  pAshupata vrata )  .

1) A little ash ( vibhutI / bhasma ) is to be taken, while reciting following set of  three mantras. This step  is  known as bhasmAbhimantraN .

ॐ यस् ते गन्धः पृथिवि संबभूव यं बिभ्रत्य् ओषधयो यम् आपः |यं गन्धर्वा अप्सरसश् च भेजिरे तेन मा…

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VaitAna Srauta SutrA – A introduction

AnimeshNagar's Blog

The srauta sutra belonging to Atharvanic  tradition is Vaitana Srauta sutra .
It is the only available srauta sutra to Atharva veda.
Yet a single manuscript of Kaushika Srauta Sutra is in possession of Maharshi Mahesha yogi institution.

Vaitana srauta sutra is single granta which throws  light on Atharvanic srauta tradition.
It consists of 8 chapters and 43 kandika ( AnuvAka )
The subject of Vaitana srauta sutra is arranged in the same order of  that pAraskar Srauta Sutra but with originality of atharvanic  tradition. A text with notes and indices is published by sir Richard Grabe unde the title ” vaitāna sūtra : the ritual of Atharvaveda “.
There is single  known commentary ” AkshEpa ” on vaitana sutra by  Sri SomAditya.
The name Vaitana sutra  is coined  due to pravachan-kartA rishi ” VaitAyan Maharshi “.
According to some indologist the term is coined due to the…

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