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Mathomathis would like to present an article on Vastu for house adopted from the website: Freevastushastra.com. Before proceeding further on the following article, users are advised to read the previous article Vastu for House | Principles | 101 The First Construction Goal: The Well or Water Source: The first construction project to deal with in building a new house is the well or water source. It is prescribed under vastu shastra that the water source will be dug on the North or Northeast side of the property. To locate the most ideal site to dig the well, you should draw a line from the Southeast corner to Northeast corner and mark your well to the right or left of the line and not on it. Below are the vastu guidelines for the Well: To ensure that the water derived from the well is pure, a ritual should be first performed on the land at an astrologically favorable time. A downward-facing constellation is said to be the best astrological time to dig the well. Traditionally and ideally, the well should be round. It is located either on the Southeast corner or Northeast corner in a spot where it will be exposed to five hours of sunlight each day. Wells are not recommended to serve two properties. The Compound Walls and Gates:- The compound walls and gates are required to be built before the actual construction of the house or building goes underway. Favorable constellations are also influential during the actual construction of these walls and the agreeable days on which to commence the construction should fall on a Monday, Wednesday, Thursday, or Friday. Construction of these compound walls should begin from the Southwest side. As a matter of vastu shastra practice, the compound wall should not be higher than the house to be built. The height of these walls if possible should not be uniform; the Southwest part of the wall should be higher than the rest. Other provisions require that the walls on the North and East side should be shorter by 21 inches than the wall on the West and South sides. However, if this is not possible, the North and East sides should maintain at least a lowered difference of 3 inches than the West and South sides. For this matter, it is ideal to install two gates for the compound so that evil forces that enter one gate will make an exit to the other gate. Take note however that the South side should not be used for gates. Obstructions in front of the Main Gate:- Several obstructions to the main gate can be enumerated and thus be avoided because these obstructions bring ill effects: Big Tree This obstruction can cause detriments to the progress of children Gutter or Ditch This connotes grief and sorrow Open Well This is negative since it equates with mental problem Corner of another building This too concerns mental unrest instability Water drain Income will be drained by unnecessary expenses Straight street Can shorten the life span of residents Dilapidated house or walls This has a negative effect on prosperity Staircase railings Often associated with sadness Pillars Electric or telephone posts can affect the well being of female members However, the existence of a public road to separate obstruction from the property will lessen if not void the deficiencies. In a similar manner, if the distance between the obstruction and the house results to a difference that is twice the house’s height, the effect of the deficiencies will be nullified. The Trees and Plants on the Property: As much as trees and plants provide natural adornment to the property, there are also certain considerations and norms to be observed in keeping with the vastu shastra: Planting should be done during favorable constellations. Seedlings should be grown initially in clay pots before being planted on the grounds. Tulasi plants are recommended plants for vastu shastra. Trees are best planted on the North, Northeast, East, or in front of the house. However, they should not to be planted directly in front of the main entrance since a shadow will loom over the entrance. Grow an even number of trees and should be grown on the South or West side of the house; it would be ideal if grown on both sides. It is not advisable to plant trees on the North, Northeast, or East side of a building. Large trees should not be planted too near the house since their roots might damage the foundations of the building and the compound wall. For that matter, do not allow tree branches to touch the house. Besides, large roots tend to absorb much sunlight and will compete with the dweller’s own need for the sun’s energy. If a tree is to be removed because of its negative effect, it should be done in the months of Magh or Bhadrapada. Worship the tree and express your apologies for cutting it before finally removing it and make sure that it will fall East or North ways. Vow to plant a new tree in its place then do it within the next three months. Thorny plants except roses should not be planted at all while creepers should be grown only in a garden with their own support to prevent them from crawling up the building. Parking Lot:- The Northwest corner of the property is the ideal location for the parking lot but it should not be connected to the compound wall or the main building. While parked, cars should face east or north and not facing south; otherwise, the car owner will be destined to travel a long way. The parking garage should be painted with a light color. THE VASTU SHASTRA HOUSE Supporters of vastu shastra firmly believe that a house built without integrating vastu principles is dangerous. Total disregard of the cosmic influences makes a household vulnerable to all that can be possibly negative. As we struggle against conflict, we will continuously go through life with […]
Mathomathis would like to present an article on: Vedic Glossary documented by Indic Cosmology, Kosla Vepa (INDIC STUDIES FOUNDATION), on the context of: THE STORY OF THE INDIC COSMOLOGY AND THE CELESTIAL TIME KEEPERS. The article would deal mainly with the Glossary, previous article can be found @Indic Cosmology | Glossary | 101 J Jnana Yoga ज्नान – The path of knowledge Jñāna (also spelled “Gyāna”; Devanagari घ्यान) is the Sanskrit term for knowledge. In Hinduism it means true knowledge, PAra Vidya, the knowledge that one’s self atman is Ultimate Reality Brahman. In Buddhism, it refers to pure awareness that is free of conceptual encumbrances, and is contrasted with Vijnana, which is a moment of ‘divided knowing’. Jnana yoga is one path (marga) towards moksha (liberation), while Yoga offers different paths for different temperaments such as Bhakti and Karma Yoga. Jivanmukta – Adi Sankara gives the true definition of a Jivanmukta – The great souls he says , calm and tranquil, live, regenerating the world like the spring; and themselves having crossed the ocean of embodied existence, and death, help those who struggle, for the same end, without the least trace of personal motives or advantage Jyotisha – One of the 6 Vedangas, also known as the science of light .It includes the study of the motion of Celestial Objects or Astronomy and the effects of the forces arising from these bodies and their effects on the human mind. It is the hypothesis of Vedic Astrology that such effects can be predicted by studying the relative location of the planets and the stars . Jyotisha is often discussed as the instructional element of the Rig Veda, and as such is a Vedangas, or “body part” of the Vedas. Jyotisha is called the Eye of the Veda, for its believed ability to view both henomenal reality and wisdom itself. Part of a larger Vedic curriculum including mathematics, architecture, medical and military applications. The author of this Vedanga is purported to be one Lagadha K Kalidasa – The poet laureate of ancient India. The author of the most widely known text and play Shakuntala Kalpasutras – constitutes part of the Vedanga consists of Grhyasutras, Dharmasutras, Sulvasutras, Srautasutras. Kama, काम – “Pleasure,desire,wish, love; enjoyment.” Earthly love, aesthetic and cultural fulfillment, pleasures of the world (often used in the sense of sexual desire, but not necessarily so), the joys of family, intellectual satisfaction. Enjoyment of happiness, security, creativity, usefulness and inspiration. An essential ingredient for the emotional health of an individual and recognized as such by the ancient Vedics. Kama is one of the four Purusharthas or goals of life, the others being dharma , artha and moksha. Kaarika – Gloss or explanatory text of an original text, such as the Kaarika of the Mandukya Upanishad by Gaudapada Karma Yoga – Karma yoga, or the “discipline of action” is based on the teachings of the Bhagavad Gita, a holy scripture of Hinduism. One of the four pillars of yoga, Karma yoga focuses on the adherence to duty (dharma) while remaining detached from the reward. It states that one can attain Moksha (salvation) by doing ones duties in an unselfish manner. A great portion of the Bhagavad Gita is engaged in discussing the efficacy of various Yogas towards the goal of self realization or Moksha. Initially Arjuna is bewildered, when Bhagavan says that the Yoga of Knowledge is superior to the Yoga of action , even though desireless it may be. Why then do you ask me to fight asks an exasperated Arjuna of his friend and mentor, if such be the case. The answer by Bhagavan and elucidated by Adi Sankara in his Bhashya is one of the major insights of this lovely Celestial song. As explained by Adi Sankara, Karma Yoga consists of 4 principles Giving up an egoistic attitude (BG 18-46),2. Giving up the hankering for the fruits or results of one’s action (BG 2-39). Maintaining equanimity in the face of desirable andhappy circumstances as well as undesirable and not so pleasant situations (BG 2-48) Surrendering of all actions as an offering to the Lord Ishwara) wholeheartedly (BG 3-33). It is possible to transcend. Karma Yoga by the Yoga of Knowledge, which is in fact the superior approach, but such an alternative is not for every individual , and is best suited for those who have realized Brahman Khagola – Celestial sphere or armillary sphere, a term used for both the geometrical celestial sphere as well as the astronomical instrument called the armillary sphere. Kshatriya – The varna identified in the classical Indic tradition as those entitled to exercise military power and perform sacrifices, the dominant Guna in the Kshatriya varna is one of Rajas, and a passion for action. It is your Dharma to engage in action protect the aged and infirm and the children and women in your protection. It is better to follow ones own Dharma (dictated by ones Gunas) admonished Sri Krishna to Arjuna than to try something, however beguiling, which is not so suited Kurgan – A region in Europe from where the putative emigration of the mythical Aryan race took place M Madhavacharya – Celebrated religious teacher and scholar of the 14th century, one of the main teachers of the Dvaita-Vedanta school of pronounced dualism. It teaches the existence or permanent reality of two fundamental principles in universal nature: spirit and matter, or divinity and the universe. This dualism is in direct contrast with the unity doctrine taught in the Advaita Vedanta or nondualistic system of Sankaracharya. Mahavrata – winter solstice Mahaavaakya, महावाक्य – The 4 expressions that embody Vedanta, the essence of attaining Jivanmukta. The Mahaavaakyas are the four “Great Sayings” of the Upanishads, foundational religious texts of Hinduism. These four sayings encapsulate the central Truth of Hinduism. The Mahaavaakya are: Prajnaanam Brahman “Conscious is Brahman” (Aitareya Upanishad 3.3). Ayam Atma Brahman “This Self (Atman) is Brahman” (Mandukya Upanishad 1.2) Tat Tvam Asi – “That Thou art ” (Chandogya Upanishad 6.8.7) Aham Brahmasmi – […]
Mathomathis would like to present an article on Sushruta Samhita | Medical treatment of inflamed ulcers based on the book Sushruta Samhita, volume 4: Cikitsasthana by Kaviraj Kunja Lal Bhishagratna | 1911 | 123,229 words. The article was adopted from the website: https://www.wisdomlib.org/, a detailed explanation is available on the website. The following article is on The diseases affecting the nervous system, which is a continuation from the previous article on Sushruta Samhita | Medical treatment of nervous disorders | Chikitsita Sthana Several authorities group the disease Vata-Rakta under two different sub-heads, such as superficial and deep-seated. But such a classification is arbitrary and unscientific, inasmuch as this disease first manifests itself on the surface (layer of the skin) like Kushtha and gradually invades the deeper tissues of the body. Hence there are no (two) forms of this disease. Causes of Vata-Rakta:— The Vayu of the body is enraged or agitated by such causes as wrestling with a man of superior and uncommon physical strength, etc., while the blood is vitiated by such causes as constant over-eating of edibles which are of difficult digestion and heat-making in their potency or ingestion of food before the digestion of the previous meal. The Vayu thus enraged and agitated enters into the bloodcarrying channels of the body and being obstructed in its passage, becomes mixed with the vitiated blood. The deranged Vayu and the blood thus combine to give rise to a disease characterised by the specific symptoms of each, which is known as Vata-Rakta. The characteristic pain, which at first confines itself to the extremities, gradually extends over the whole body. Premonitory symptoms of Vata-Rakta:— The disease is ushered in with a pricking pain, a burning and an itching sensation (in the affected part), a swelling, roughness and numbness (anesthesia) of the diseased locality, throbbing of the veins, ligaments, nerves and arteries, a weakness in the thighs and sudden appearance of red or brownish circular patches on the palms of the hands and soles of the feet, fingers and heels, etc., (A. R.—wrists). If neglected and immoderately treated in its premonitory stages, the disease soon develops its characteristic symptoms in succession, which have been described before; whereas (a lifelong) deformity (of the affected part) is the penalty for neglecting it (in its fully patent or developed stage). Memorable Verse:— Men of a mild and delicate constitution, as well as those who are (inordinately) stout or sedentary in their habits or are addicted to unwholesome and incompatible food, etc., are generally found to be susceptible to an attack of Vata-Rakta. Prognosis:— A physician is advised to take in hand the medical treatment of a Vata-Rakta-patient who has as yet not lost much strength and muscle, nor is afflicted with thirst, fever, epileptic fits, dyspnea, cough, numbness (of the affected part), aversion to food, indigestion, extension and contraction of the limb, as well as of a person who is strong and temperate in his living and can afford to pay for the diet and other necessary accessories of the treatment. Preliminary remedial measures:— In the first stage of the disease the blood, having become vitiated owing to its being obstructed in its course (by the unusually agitated Vayu in the system), should be gradually and not profusely bled, except when the body would be found to have become extremely dry or to have lost its natural healthful glow or complexion through the action of the aggravated morbific principle (Vayu), for fear of further aggravating the Vayu. Emetics, purgatives, and Vasti (enemas), etc., should be administered and the patient should be made to take a diet consisting of old and matured clarified butter (and boiled rice), in the case where the aggravated condition of the deranged Vayu would be found to predominate. As an alternative, he should be made to drink a potion consisting of goat’s milk mixed with half its quantity of oil, with two Tola weight of Yashti-madhu or goat’s milk cooked with Prishniparni (two Tola weight) with honey and sugar (added after cooking), or cooked with Shunthi, Shringataka, and Kasheruka, or cooked with Shyama, Rasna, Sushavi, Prishniparni, Pilu, Shatavari, Shvadamshtra and Dasha-mula. Oil, cooked with the addition of milk previously boiled with the decoction of Dasha-mula of eight times its own weight and a Kalka of Madhuka, Mesha-shringi (A. R. Sharngashta), Shvadamshira, Sarala, Bhadra-daru, Vaca and Surabhi pasted together, should be administered in drinks, etc, (viz, anointment, sprinkling, etc.). As an alternative, the oil cooked with the decoction of Shatavari, Mayuraka, Madhuka, Kshira-Vidari, Vala, Ati-vala and Trina-panca-mula, with the paste of the drugs belonging to the Kakolyadi group, or the oil cooked with the decoction and a Kalka of Vala for a hundred times should be prescribed for the patient. The affected part should be washed with the milk, boiled with the roots of the Vata-hara (Vayu-subduing) drugs (i.e., Dasha-mula), or simply with Amla (gruel, etc.), or a plaster composed of barley, Madhuka, Eranda (castor) and Varshabhu (pasted together and heated), should be applied to the part Plasters, etc.:— Barley, wheat, sesamum, Mudga pulse aud Masha pulse should be taken in equal parts and pounded separately; and the paste of the following drugs, viz., Kakoli, Kshira-kakoli, Jivaka, Rishabhaka, Vala, Ati-vala, Visa-mrinala (lotus stem), Prishniparni, Mesha-shringi, Piyala, Sharkara (sugar), Kasheruka, Surabhi, and Vaca should be mixed with each of the preceding powders and each of these compounds (so formed) should be boiled with milk, oil, lard, marrow and clarified butter. The five compounds, thus prepared, are called Payasas, which should be applied as a hot poultice (Upanaha) to the affected part; or an Utkarika, made of the pulp of oily fruit (seeds) (prepared by cooking them with milk) should be applied; or powders of wheat, barley, sesamum, Mudga pulse, or Masha pulse, and Veshavara, made of various kinds of fish and flesh, should be used as a plaster. Vilvapeshika, Tagara, Deva-daru, Sarala, Rasna, Harenu, Kushtha, Shata-pushpa, Ela, Sura and cream of milk-curd pasted together, should be applied to the affected part as […]
Study of the Upanishads reveals that the ancient seers had insights into the unified, complimentary, indeterminate and relative nature of the universe. The later findings of the modern physics too brought out a world view quiet akin to the Seers’ mystic findings. Both were led by some creative visions which appear more or less equal in their findings. History of thought is colored with the argumentative stand of science and spirituality with their ideas often running in contrast to each other. However it all ended with the advent of visionaries like Einstein, Bohr, Planck, Heisenberg, Bohm etc. These scientists changed the very world view of science which gradually began to acknowledge spirituality and the idea of absolute consciousness. Many modern scientists realized the significance of Eastern philosophy, especially upanishadic philosophy. The leading exponent of quantum mechanics, Erwin Schrodinger concluded that the basis of the world is undifferentiated consciousness. Later this was further confirmed by physicists like David Bohm, Eugene Wigner and John Wheeler. They were followed by physicists and psychologists like Fritjof Capra, Ken Wilber, Amit Goswami, Deepak Chopra, Subhash Kak and others. The general world view has changed a lot due to the inventions of the new science. There came a paradigm shift in the world of science from mere materialism to something based on consciousness as the cause of every occurrence in the universe. As scientific thought and objective enquiry progressed the idea of consciousness began to loom important in the world of science. Amit Goswami says: “It took seven decades for us to see that this question of quantum physics has the paradigm-shifting consequence of reconciling science and spiritually, but the basic idea is extremely simple: the agency of transforming possibility into actuality is consciousness. It is a fact that whenever we observe, we see actuality not possibility. Thus conscious observation is a sufficient condition for the collapse of the possibility wave. The mathematician John von Neumann argued long ago that consciousness is also a necessary condition for collapse. All objects obey quantum mechanics; this includes any machine that we employ to facilitate our observation. Any such measuring-aid machine. In order to initiate collapse, an agency is needed that is outside the jurisdiction of quantum mechanics. For von Neumann, there is only one such agency, our consciousness”. There are many significant parallels between upanishadic thought and quantum physics. True, parallelism may not be taken for similarities. Yet there exists more or less the same world views as presented by the both. The following lines from Ken Wilber’s Quantum Questions on the mystical attitude of some of the prominent modern physicists appear worth quoting: “There is the great difference between the old and new physics-both are dealing with shadows, but the old physics didn’t recognize that fact. If you are in the cave of shadows and don’t even know it, then of course you have no reason or desire to try to escape to the light beyond. The shadows appear to the whole world, and no other reality is acknowledged or even suspected- this tended to be philosophic effect of the old physics. But with the new physics, the shadowy character of the whole enterprise became much more obvious, and sensitive physicists by the droves- including all of those in this volume – began to look beyond the cave (and beyond physics) altogether. “The symbolic nature of physics,” Eddington explains, “is generally recognized, and the scheme of physics is formulated in such a way as to make it almost self evident that it is a partial aspect of something wider according to these physicists, about this “something wider” physics tells us – and can tell us – nothing whatsoever… As Eddington carefully explains: “Briefly the position is this. We have learnt that the exploration of the external world by the methods of physical science leads not to a concrete reality but to a shadow world of symbols, beneath which those methods are unadapted for penetrating feeling that there must be more behind, we return to our starting point in human consciousness – the one center where more might become known. [There in immediate inward consciousness] we find other stirrings, other revelations than those conditioned by the world of symbols …physics most strongly insists that its method do not penetrate behind symbolism. Surely that mental and spiritual nature of ourselves, known in our minds by an intimate contact transcending the methods of physics, supplies just that…which science is admittedly unable to give”. Both science and upanishadic seers tried to understand universe in both macrosmic and the microscopic realms. They seriously addressed to the question of existence, but from different perspectives and through different methods. The method of science was purely objective, with the aid of external experiments and observation combined with philosophical analysis. Reason helped them peep into the secrets of universe. In science verified truth is called theory. Before verification it is only a hypothesis. Stephen Hawking says that a hypothesis cannot be distinguished from a theory. In fact every finding, according to him, is only a hypothesis: “Any physical theory is only provisional, in the sense that it is only a hypothesis: you can never prove it. No matter how many times the results of experiments agree with some theory, you can never be sure that the next time the results will not contradict the theory”. The seers of the ancient period unraveled the mysteries of the world with the inner eye, eye of wisdom, an instrument sharpened by their intellectual exercise of meditation. Schumacher in Small Is Beautiful speaks of the holistic nature of knowledge or explains how knowledge rises to wisdom. According to him: “All subjects, no matter how specialized, are connected with a center; they are like rays emanating from a sun. The center is constituted by our most basic convictions, by those ideas which really have the power to move us. In other words, the center consists of metaphysics and ethics, of ideas that-weather we like it or not- transcend the world of […]
In the following article mathomathis would like to discuss on topic Yajnavalkya Smriti | Vyavahara Law. This is a continuation from the previous article which was Yajnavalkya Smriti | Indian Law | 101. Do read the previous article before continuing here. Among the three topics, Acara, Vyavahara and Prayascitta, discussed in Smriti texts, Vyavahara has relevance even today. Yajnavalkya is the earliest Smrti author, who dealt with the Vyavahara part separately with due importance. Thus in the legal history of India, Yajnavalkya Smriti has a paramount position and it stands next to Manu Smriti in antiquity, importance and authority. Though this work follows the same pattern as of Manu, its concise style and scientific arrangement of the topics helped it to acquire a dominant position among ancient Indian law books. P.V. Kane observes that this work deserves this position not only by its concise and clear statement of principles but also by its breadth of vision and its comparative impartiality towards the claims of both sexes and the different Varnas Author and Date of YS The name Yajnavalkya is famous in Vedic literature as a celebrated sage closely associated with the Vajasaneyi School of Shukla Yajurveda. The following statement in Satapatha Brahmana says that the Shukla yajurveda was promulgated by sage Yajnavalkya as received from the Sun. An interesting story in this regard is described in Mahabharata, which is as follows: Yajnavalkya studied Yajurveda from his preceptor Vaisampayana. A rupture between the teacher and the student occurred and the latter vomited all that he has studied from the teacher. Later by worshiping the Sun God, Yajnavalkya received the revelation of the Sukla yajurveda and Satapatha Brahmana. In Brhadaranyakopanisad, sage Yajnavalkya appears as a great philosopher. In the fourth Brahmana of the second chapter of the Upanishad, he is depicted as explaining mysterious philosophic doctrines to his wife Mytreyi. In the third and fourth chapters, which are famous as Munikanda or Yajnavalkya kanda, he is described as giving instructions to Janaka regarding the definitions of Brahma. The orthodox view accepts that this famous sage referred to in Vedic literature and the author of YS are one and the same personality. The following verse in YS is taken as the proof by them: Here the author introduces himself as the promulgator of the Aranyaka that he received from the Sun and also as an authority of YogaShastra. But P.V. Kane considers this verse as an interpolation to glorify YS as the work of a great and ancient sage, philosopher and Yogin. He also states: “From the style and the doctrines of the Smrti it is impossible to believe that it was the work of the same hand that gave to the world the Upanishad containing the boldest philosophical speculation couched in the simplest yet the most effective language.” W.L.S. Panshikar also states that it is impossible to accept the Yajnavalkya of the Vedic period as the author of the Smriti as the text itself proves a later compilation. The Mitaksara commentary of Vijiianesvara starts with the statement that the extant YS, which is in the form of a dialogue between Yajnavalkya and the sages, is an abridged form of the original work: The period of this code cannot be fixed with any certainty. Its posterity to ManuSmriti and ArthaShastra is clear as it follows these two works in many places. The most ancient commentary on this treatise is the gloss of Visvarupa written in 9 century A.D. Several references in Visvarupa’s work make it clear that the commentator was separated from the author by many centuries. Considering all these factors P.V. Kane places this work somewhere between first century B.C. and third century A.D. But, another scholar in Smrti literature, Sir. Ramakrishna Gopala Bhandarkar, opines that the Ganapati worship described in YS appears to be of a later age with somewhat more developed or complicated form. He states: “Between the end of the fifth and the end of the eighth century, the Ganapati cult must have come into practice and the Smriti of Yajnavalkya must have been written not earlier than the sixth century A.D” The Content and Arrangement of YS The work is written in classical Anustubh metre. The number of verses varies according to different commentators. Visvarupa accepts 1003 verses in the text. But Apararka includes 1006 verses. According to Vijiianesvara and Mitramisra, the number is 1009. In Sulapani’s commentary there are 1010 verses. In the case of arrangement of verses also slight differences are seen in these commentaries. As regards the treatment of subject, YS follows the same pattern of Manu. But the methodological arrangement of topics avoiding repetition of same or similar provisions makes this work very brief, scientific and practical. Yajnavalkya views are far more modem and advanced than that of Manu. He goes beyond the discussions of the eighteen titles of law as stated in ManuSmriti. In order to fulfil the requirements of the changing society he has made adaptations and modifications in Manu’s pattern. In several matters like women’s right of inheritance and status of Sudras Yajfiavalkya’s views are more liberal and progressive than that of Manu. It is said that the society of Yajnavalkya’s age was highly influenced by the teachings of Buddha which was against all kinds of discrimination’s and inhuman treatments. The favorable attitude of Yajnavalkya towards women and the oppressed sections like Sudras might be the result of the impact of Buddhist ideals on the society. Acaradhyaya The whole text is divided into three chapters named Acaradhyaya, Vyavahara Dhyaya and Prayascitta Dhyaya. Each Adhyaya is again divided into Prakaranas. The Acaradhyaya which contains 13 Prakaranas deals with Acaras or regulations relating to the performance of religious rites and ceremonies and the general duties of men according to their Varnas and Asramas. Upodghataprakarana: In which fourteen Vidyas, twenty expounders of Dharma and constitution of Parisad are explained Brahmacariprakarana: Where the Samskaras up to marriage are described Vivahaprakarana Varnajati viveka prakarana Grhastha dharma prakarana: Explains the duties of the householder The duties […]