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Updated: June 26, 2025
"Then the high-souled monarch approached the twins, Nakula and Sahadeva, and after smelling their heads, and rubbing their persons, with tears said unto them, 'Do not fear. Proceed, however, with caution." "Yudhishthira said, 'O Vrikodara, there are mighty and powerful invisible spirits at this place. We shall, however, pass it, through the merit of our asceticism and Agnihotra sacrifices.
"Vaisampayana said, 'There dwelt at the source of the Ganga, a great sage named Bharadwaja, ceaselessly observing the most rigid vows. One day, of old, intending to celebrate the Agnihotra sacrifice he went along with many great Rishis to the Ganga to perform his ablutions.
"Vaisampayana said, 'There dwelt at the source of the Ganga, a great sage named Bharadwaja, ceaselessly observing the most rigid vows. One day, of old, intending to celebrate the Agnihotra sacrifice he went along with many great Rishis to the Ganga to perform his ablutions.
From this it follows that the text enjoining the performance of the Agnihotra up to the end of life, and similar texts, are not universally binding, but concern those only who do not retire from worldly life. Here terminates the adhikarana of 'benefit to man. If it be said that they are mere glorification, on account of their reference; not so, on account of the newness.
A palmist, a thief turned into a merchant, a fowler, a physician, an enemy, a friend, and a minstrel, these seven are incompetent as witness. An Agnihotra performed from motives of pride, abstention from speech, practised from similar motives, study and sacrifice from the same motives, these four, of themselves innocent, become harmful when practised unduly.
O king, that powerful deer of exceeding fleetness hath speedily gone out of the hermitage with long bounds, taking those articles away. Tracking that powerful deer, O king, by its foot-prints, do ye, ye sons of Pandu, bring back those articles of mine, so that my Agnihotra may not be stopped! Hearing these words of the Brahmana, Yudhishthira became exceedingly concerned.
The teacher Jaimini is of opinion that the altar is stated to be the chest of Vaisvanara, and so on, in order to effect an imaginative identification of the offering to Prana which is daily performed by the meditating devotees and is the means of pleasing Vaisvanara, having the heaven and so on for his body, i.e. the highest Self, with the Agnihotra- offering.
If at the time of the performance of this Agnihotra rites the death of any creature is spoken of, or if animals die, then rectification must be made with the performance of the Ashtakapala rites in honour of the Suraman fire.
And destruction. Up. This also contradicts the view of knowledge being subordinate to works. The knowledge of Brahman belongs to those who have to observe chastity, and men living in that state have not to perform the Agnihotra, the Darsapurnamasa, and similar works. For this reason also knowledge cannot be subsidiary to works.
'life' is in the case of a person to whom the following injunction is addressed, 'As long as his life lasts he is to make the Agnihotra-oblation. And if, after all, it were admitted to be a cause, it would follow that, as the intuition of the true nature of Brahman is something permanent, the object of the injunction would have to be accomplished even subsequently to final release, in the same way as the Agnihotra has to be performed permanently as long as life lasts.
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