Sankalpa

[Radha Krishnan]

During puja or worship, we generally do sankalpa.

It starts like this: shube shobane muhurte (on the auspicious moment)
etc... Next to this comes "aadhya brahmana:" What is the meaning of
this "aadhya brahmana:" ?

tia.

[ajit Gargeshwari]

Hi,

aadhya brahmana means "I a Bramhin of this age". During medieval ages it was a practice to mention ones cast first even before his name. A mans cast was very important. A person has to mention his caste before he takes a Vow (Sankalpa) at the beginning of any ritual. When one takes a vow one has to mention time, place, means employed to fulfill the vow and purpose of the ritual. ( very similar to an Abstract of a research paper). The entire sentence means in this I a Bramhin in the first part of Kaliyuaga ( Kaliyuge prathma Pade), In the reign  of Bharatas ( Bharatha varsha), in the Part ruled by Bharatas ( Bharata Kaande) in Island of Jambu ( Jambudvepe) and so on.

Regards
Ajit Gargeshwari

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[Ramakrishna Upadrasta]

namaste,

> aadhya brahmana means "I a Bramhin of this age". During medieval ages it was
> a practice to mention ones cast first even before his name. A mans cast was

What is written here is obviously incorrect. Kindly refer to what Shri
ShriRam has written in the advaitin list.

http://groups.yahoo.com/group/advaitin/message/53412

namaste
Ramakrishna

[ajit Gargeshwari]

Dear Shri Ramakrishna,
I am aware of the interpretation you have asked me to read. I just tried another novel way of reading the sankalpa prayer thats all

--

[P.K.Ramakrishnan]

In all sankalapas the time, place and purpose of what is going to be done are mentioned.

In mentioning the time it mentions at what point of time a person is performing the ritual.

So it gives reference to Brahma and his age.  adya-brahmanah means of the present Brahma.

There are several Brahmas. Brahma creates and after several billions of years of Srishti starts going back which is called Layam.   Again after going back to the original point  comes out.

Then another Brahma comes into existence.  That is why it is referred to as adya i.e. todays

Brahmanah.   

A brahma life is two parardhas of 50 years each. Todays Brahma has completed 50 years

of one parardha.  

His age is mentioned as dvitiiye parardhe -------   kaliyuge prathame paade etc.

It is a mind boggling calculation to be posted.  Those interested can go to websites mentioning

these in great detail.

http://peekayar.blogspot.com

---

From: ajit Gargeshwari <ajit.gar...@gmail.com>
To: sams...@googlegroups.com
Sent: Friday, 26 August 2011 7:54 PM
Subject: Re: [Samskrita] Sankalpa

[hnbhat B.R.]

Anyhow I opted not to reply to this thread. But seeing the replies in "advaita" group and in our group, I am tempted to reply.

I am not sure whether it is अद्य or आद्य ब्रह्मणः

Plainly speaking अद्य means today, this day and the next part of the "sankalpa" ends with the "tithi""vaara" and "nakshatra" as I have heard. Taking from an end, commenting is not sounding ... and the predication .... karma kariShye.

I don't know the calculation of kalpa, manvantara, yuga, ....... till date the "sankalpa" specifies the day and date I perform this rite in this place (varsha, dvipa, khanda etc.) specific about the place and date of the performance of the rite intended (which is called saMkalpa - the announcement of the intended rite) . 

I can see many messages coming in. May be more information available in those.

--
Dr. Hari Narayana Bhat B.R. M.A., Ph.D.,
Research Scholar,

Ecole française d'Extrême-OrientCentre de Pondichéry

16 & 19, Rue Dumas

Pondichéry - 605 001

[Ram Kumar Krishnan ராம குமரன்]

I think it also refers to a measure of time it refers to the period of todays bramha and in his dwiteeya parartha etc  as we dont have the practice of each bramha specifically unlike the kalpa , manu etc

2011/8/26 hnbhat B.R. <hnbh...@gmail.com>

[Vasu Srinivasan]

aadya brahmaNa: - (lit. "of current brahman") - refers to the brahma of the present time. In this Brahma's time, in second half (51st year), in shvetavaraha kalpa, vaivashvata manvantara (7th manvantara), etc.

after this brahma, the next brahma is Hanuman. That's why the specific reference to 'current brahman'...

could aadya etymologically mean "from the first?" im not so sure.. "From the first" would be "aadE:". - if samasa then would be just aadibrahmaNa:.

To me "aadya" looks like an avyaya. Correct me if im wrong..

dhanyavaadaH

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[hnbhat B.R.]

Here is a Foot Note on the BhagavatapuraNa narration of the present creation after the Pralaya:

Our 1000 four yuga-s = 1 day or "kalpa" of Brahma.

1000 four yuga-s - 1 night of Brahma;

our 2000 x 4 yuga-s - 1 day and night;

360 days of Brahma - 1 year of Brahma;

100 years of Brahma - the complete life of Brahma which is duration of the great deluge also.(Pralaya).

Brahma's age is called Para (पर) being the ever known life time. He has now completed one half that complete age, and now it is the first Part of his life. This is called prathama-para+ardha. He has completed 50 years and 51st year is continuing. 

So 50 x 360 days - i.e. 18 000 kalpa-s. The first "kalpa" is called Brahma and the last is called Padma. The current "kalpa" is श्वेतवराहकल्प as given in the notes on the नारायणीय verse 8.4 and the process of creation is described in 3rd skandha of Bhagavata too.

How this will be reckoned with the "sankalpa" is left to the calculation beginning from the shvetavaraha-kalpa, present manvantara, and kaliyuga and paada of it and days enumerated by astrologers in calculating the days in Pancanga. Here I am at a loss to reckon.

आद्य means the first and अद्य means this day/today. अस्मिन् अहनि - अद्य is the etymology. आदौ भवः  - आद्यः and it is not indeclinable in any case, while the first अद्य is अव्यय.

 

The rest is left to you members to carry on the discussion and arrive at any conclusion that will properly justify the purpose announced in the संकल्प.

[Shambhu]

taittirIya samhitA 7-2-20 has ten’s multiples, starting from shata and
ending in loka:

shatAya svAhA saharsrAya svAhA-ayutAya svAhA niyutAya svAhA prayutAya
svAhA-arbudAya svAhA nyarbudAya svAhA samudrAya svAhA madhyAya svAhA-
antAya svAhA parArdhAya svAhoSase svAhA vyuStyai svAhodeSyate
svAhodyate svAhoditAya svAhA suvargAya svAhA lokAya svAhA sarvasmai
svAhA |

The samhitA word appears to be parArdha (not para) for number 10e12 (1
with 12 zeros in its front), i.e., one thousand billion or one lac
crores. Here ‘loka’ may be 10e19 (one lac crore crores). purANa
commentaries of splitting parArdha into para+ardha does not seem to be
consistent - is this an example of shruti-smr`ti conflict and the
purANA commentators going astray?

> *Dr. Hari Narayana Bhat B.R. M.A., Ph.D.,
> **Research Scholar,
> *

[hnbhat B.R.]

On Sat, Aug 27, 2011 at 5:00 AM, Shambhu <bhaa...@yahoo.com> wrote:

taittirIya samhitA 7-2-20 has ten’s multiples, starting from shata and
ending in loka:

shatAya svAhA saharsrAya svAhA-ayutAya svAhA niyutAya svAhA prayutAya
svAhA-arbudAya svAhA nyarbudAya svAhA samudrAya svAhA madhyAya svAhA-
antAya svAhA parArdhAya svAhoSase svAhA vyuStyai svAhodeSyate
svAhodyate svAhoditAya svAhA suvargAya svAhA lokAya svAhA sarvasmai
svAhA |

The samhitA word appears to be parArdha (not para) for number 10e12 (1
with 12 zeros in its front), i.e., one thousand billion or one lac
crores. Here ‘loka’ may be 10e19 (one lac crore crores). purANa
commentaries of splitting parArdha into para+ardha does not seem to be
consistent - is this an example of shruti-smr`ti conflict and the
purANA commentators going astray?

Shambhu Shastriji,

Thanks for the number provided by you. "ParArdha" is the maxmimum number of the possible counting. It is said it is the last digit of counting.

Anyhow, in the present content, the "saNkalpa" अद्य/आद्य -/ + ब्रह्मणः द्वितीयपरार्धे or परार्धे is the question. The query may please be solved by our Shastriji and the meaning was asked for.

Whether it is आद्यब्रह्मणः द्वितीयपरार्धे श्वेतवराहकल्पे - It means in the Second परार्ध  beginning from the first Brahma (in this case it needs some more calculation as it presupposes two परार्ध-s of the first Brahma). If it is अद्य, it is referring to the second परार्ध of Brahma's life time, in which श्वेतवराहकल्प (a day of Brahma's creation in). As quoted by Narayana Bhattathiri,

पञ्चाशदब्दममुना स्ववयोऽर्धरूपम्, एकं परार्धमतिवृत्य हि वर्तते ऽसौ॥

which makes it the second of of Brahma's life span in which the second half is now continuing, in which the first day श्वेतवराहकल्प is the present कल्प, in which the present मन्वन्तर is वैवस्वत (i.e. beginning from Manu, the son of VivasvAn), of the 14th Manu-s, in which the current कलियुग ........and so on ends with the current date and time of the संकल्प as I can remember (not complete sentence. but recalling from from memory). This seems to be the basis for the द्वितीय-परार्ध. Otherwise, you have to take the life span of Brahma being 2 परार्ध or more, in which case परार्ध-s may become indefinite. Which has to be reckoned with the accounts offered in PurANa-s. 

Anyhow you are here, to solve the mystery for me as I am not personally involved in the discussion.

 

 

-- 

Dr. Hari Narayana Bhat B.R. M.A., Ph.D.,

Research Scholar,

[hnbhat B.R.]

According to poets परार्ध is the maximum number countable whether you count in millions or billions.

अस्य क्षोणिपतेः परार्धपरय्ला लक्ष्यीकृताः संख्यया 

..................बधिरप्रख्याः किलाकीर्तयः॥

in which Sriharsha, the great Scholar poet has used this word as the maximum number, beyond which counting cannot be done, amounting nothing beyond परार्ध = nil. This the convention of poets. He has listed obviously among the other impossible things, as the last one बधिरप्रख्याः sung by the dumb, the defames of the king (described) meaning totally absent.

The two conventions may differ and one with the mathematicians calculation in which there is no indefinite number and the other PurANa-s imagined calculation पर (the maximum life time) usually 100 years. as you also may be aware, शतमानं भवति शतायुः शतं जीवेम शरदां शतम्। living full life. In this sense, the life time maximum is calculated into 100 years and first half and second half is meant in the Puranic tradition.

Now it is up to you whether you begin counting with the परार्ध number up to the present day or from the second half of the life time of Brahma, in which श्वेतवराहकल्प comes the current कल्प.

[Shambhu Shastry]

AdaraNIya Bhat ji,

My pATa has been adya brahmaNo… (not Adya brahmaNo….), i.e., in the present brahma’s, etc. My (coastal Karnataka Havyaka) tradition has the below version for the desha-kAla sankIrtanA portion of the generic sankapla (shown on four lines along the changing themes, with a few commas, for aiding clarity of interpretations):

1. shrI kr`SNa kr`SNa adya bhagavato mahApuruSasya vAsudevasya viSNo(ranujnayA)rAjnayA,
2. pravartamAnasya adya brahmaNo dvitIye (divitIya) parArdhe, shvetavarAha kalpe, vaivasvata manvantare, asta vimshati tame kaliyuge prathama pAde,
3.  jambUdvIpe, bhAratavarSe, bharatakhande, merordakSiNa pArshve, gorAstra deshe, gokarNa maNdale, parashurAma kSetre,
4. bauddhAvatAre, shAlivAhana shakavarSe, trINi trINi uttara navashata adhika sahasra (for 1933 Shaka year) tame shakAbde, asmin vartamAna vyAvahArike….?samvastare -?ayane-? r`tau-?mAse-?pakSe-?tithau-?vAsara yuktAyAm….

In the split-up above, lines 1, 2 and 4 address the kAla, and line 3 addresses the desha. Line 3 is modified depending on the location on the Earth.

 

Line 1 is suggestive of our existential kAla chakra within the control of our galaxy (adya bhagavato viSNoH anujnayA or AjnayA) – cf. ‘soma maNdalAdhipataye viSNave namaH’ in our panchAyatana nitya pUjA.

 

Comment on the Advaita list does not make much sense.

As for why it is 'adya' and not 'Adya', I can't address it cryptically; some background needs covered. Naresh ji hopefully will approve this long note.

 

First, some posers:

1. How many kalpas in the dvitIya parArdha have passed is not stated (assumption is that it is zero but where is the pramANa?)
2. Year is not counted from kaliyuga prathama pAda, but from Shalivahana era (if the other eras and their durations in the bauddhaavataara are assumed known elsewhere, and the bauddhaavataara commenced with kali yuga, there is nothing missing - we can fill in the blanks)
3. parArdha as an uncountable (or the largest countable) number does not make sense. We can set aside views of Shriharsha and other literary figures, while respecting their command on the language but not on the shAstras, but accept what the shAstras and shruti say. pUrNa is the uncountable (infinite) in the shruti. Later Hindu/Buddhist scholars reassigned the values to the shruti enumerated tens’ multipliers. So there is a mess of interpretation for parArdha. For example, arbuda (abbuda) became 10 power 56 (ref. wiki link below).
4. Just for fun, the largest number named is Bukeshuo bukeshuo zhuan 10^{37218383881977644441306597687849648128}, which appeared as Bodhisattva's maths in the Avataṃsaka Sūtra http://en.wikipedia.org/wiki/History_of_large_numbers.

Sankalpa for special ceremonies stretches to several pages, right out of the purANas, detailing every word in the above generic sankapla, such as naming all the manvantaras, the four yugas, detail of the seven dvIpas and the jambUdvIpa, the ten varSas in the jambUdvIpa, all the khandas in the bhAratavarSa, and so on.

 

Arriving at the age of our universe (Ayu of the very first brahma in this cycle of universal creation) based on this sankapla, the chaturyuga counting, and purANa notes thereupon has many problems.

• First, all these purANa commentaries and even Amara’s meaning for daivI varSa (not purANa verses per se) contradict Manusmtr`ti (chapter 1), an authoritative shastra overriding any purANa on matters not perceptible to our senses. Funny as is, none quotes Manusmr`ti regarding the chaturyuga cycle duration. Manusmr`ti’s commentator kallUka bhatta takes refuge in viSNu purANa to interpret it – resorting to a less authoritative text to interpret a more authoritative and older text! This was a time when purANas held the sway.
• Second, the chaturyuga scheme is a calendar scheme limited to our galaxy (soma maNdala), which is a mere spec in the Adya brahma’s full cosmos. It is quite a stretch to find temporal connections from our soma maNdala to the Adya brahma’s brahmANda. I am not yet sure; I think there are mix-ups and logical holes in the purANas regarding these matters of shAstra.
• Third, purANas’ purpose is not technical precision but driving home for the masses the sole importance of ‘Ashraya’. The other aspects (story of creation, geography, time cycles, kings’ lineages, etc.) of the purANas are incidental and secondary; they are there only to impress that the Almighty alone is the final refuge.

Therefore, for the creation and time cycle aspects, we may take shAstra as primary over the purANas, and go with Manusmr`ti (until we have a better authority), which only has a clear and precise account of the yugas, manvantaras, and kalpas - all these pertain within our galactic neighborhood.

 

Therefore, “adya brahmaNo” may be the right thing to say in the sankalpa.

 

It is not Adya brahma (i.e., the very first brahma) of this universe.

Below are the additional arguments based on Manusmr`ti and following Yogi Yukteshwar ji. Learned members may please scrutinize.

1.  Kali through kr`ta yuga durations in 1:2:3:4 proportions add to 12,000 earthly years, called devAnAM yugam (Manusmr`ti 1-66 to 71). The ‘varSa’ defined in the Manusmr`ti as comprising of the two ayanas can no way be twisted into ‘daivI varSa = 360 mAnuSa varSa.’
2. 1000 deva-yugas are equal in duration to a day of our own Aditya (arka) maNdalAdhipati brahma (not Adya brahma). He is the “adya brahma”. Proof: In our nitya pUjA’s pita pUjA part, we say, “Aditya maNdalAdhipataye brahmaNe namaH.” There is also a practice in the nitya pUjA as “aum aM arkamaNdalAya dvAdasha kalAtmane namaH, aum uM soma maNdalAya Sodasha kalAtmane namaH, aum maM vahni maNdalAya dasha kalAtmane namaH.” The akAra-ukAra-makAras here make the aum, springing respectively from the arka (solar), soma (galactic), and vahni (galaxy cluster) maNdalas – the three successive higher paridhis.
3. Another 1000 of these chaturyugas = our brahma’s night (Manusmr`ti 1-72).
4. Thus, the 2000-chaturyugas’ duration is our brahma’s one ahorAtri cycle as the Aditya maNdala (solar-system-as-a-whole) spins on its axis and also goes around in the soma maNdala, around viSNunAbhi (from which brahma sprang up through ka-mala shoot – cf. purANa imagery). We say in our nitya pUjA, “soma maNdalAdhipataye viSNeve namaH”. kshIra sAgara mathanA is the story of the birth of our brahma and all his children (deva-asuras, yakSas, gandharvas, grahas, chandras, plants, animals, manuSyas, and the rest).
5. Now, Manusmr`ti being sutra-like, a little more reflection and analysis are needed. On a time-scale, since all celestial motions are cyclical, the yugas ascend and then descend, i.e., if we commence counting from satya (kr`ta) yuga through treta, dvApara, and kali, then kali, dvApara, treta, and satya must follow. This 24,000-year cycle then repeats, just as our nominal 12-hour day followed by the 12-hour night repeats (google Yogi Yukteshwar ji to read more on it). This 24,000-year cycle is a natural cycle of the seasons on our earth tied to the precession of earth’s rotational axis and earth’s elliptical orbit around the Sun. This is called apsidal motion in astronomy. purANa commentators missed this ArohaNa-avarohaNa in any natural cycle (Jaina tradition retained it), and they also threw in a 360 factor with no pramANa. With these two “corrections” we arrive at a picture consistent with Manusmr`ti, shruti, and modern astronomy.
6.  Thus we have 500 of the 24,000-year yuga cycles forming our brahma’s one kalpa (either a day or a night).
7. Two consecutive kalpas = 1000 of the 24,000-year yuga cycles = 24 million earthly years = our adya brahma’s one ahorAtri.
8. 35 of the 24,000-year cycle + the following 12,000-year chaturyugas = one manvantara duration (Manusmr`ti 1-79). In a 28-nakSatra scheme of equally dividing the sky, the apsidal axis moves by one nakSatra division through this duration. The 14 manvantaras repeat (ArohaNa-avarohaNa). Manusmr`ti states that there have been ‘countless’ (asankhyAni) such manvantaras (Manusmr`ti 1-80).
9. Thus, with respect to the ‘fixed’ nakSatras, the apsidal axis moves 360 degrees in 994 of the 24,000-year yuga cycles. Six more of these cycles are needed to complete Aditya maNdala’s one ahorAtri cycle, since, by then, it itself has moved around the galactic center by a few (about 2) degrees. purANa commentators messed here by throwing in all sorts of sandhi or sandhyA durations to "reconcile" the manvantaras within brahma ahorAtri. Simple celestial process was lost from the picture.
10. This is similar to our earthly experience: on an average, earth rotates one full round (with respect to the nakSatras) in a little less than 24 hours (23 hr 56 m 4.1 s - this is the sidereal duration); about four more minutes are needed to see the Sun again in our ahorAtri cycle.
11. The above (#9) gives us a way to estimate the duration of our adya brahma’s one year - it comes to about 333 kalpas = 3.996 billion years. Per modern astronomy, it is about 21 kalpas ~ 250 million years (My), and there is some error somewhere, either in the astronomy or in the shastra or in my analysis. The astronomers’ research paper states that the observed positional shift of a star near our galactic center was measured with respect to a far distant star during a 7-year duration, and the 250-My time was deduced. This may not be the final answer.
12. Our Sun is estimated to be 4.57 billion years young and is expected to last (radiate light) that many more years, per modern astronomy’s pratyakSa-aitihya-anumAna pramANas. A dim or dark Sun will exist after that.
13. Is there a shastra/shruti pramANa for purANa commentators’ claim that parArdha = 50 years (or para = 100 years) of our present brahma (or of the Adya brahma)? Why not take parArdha in the sankalpa as a single word (shruti pramAna = 10e12) and denote it as our adya brahma’s one year (since it is of the order of 10e12, i.e., parArdha, earthly days)?
14. Further, if (a big IF) we assume that ours is the first kalpa in our brahma’s second year, his current age works out to be 4 billion years. The error would equal the kalpas missed counted in the dvitIya parArdha (of the sankalpa). If the current astronomy assessment of Sun’s age is accepted, we may conjecture that about 47 kalpas (564 My) have elapsed in the dvitIya parArdha prior to the present kalpa.
15. The above analysis gives the time passed in this shvetavarAha kapla and age of the humanoids, till the beginning of the present kali yuga, as 5.436 My (= 6 manvantaras + 27 chaturyuga durations). This is in striking agreement with all archeological evidences on the age of the humanoids.
16. Nothing can be said about the age of the universe (Adya brahma) from any of these yuga, manvantara, and kalpa considerations. All we can say is that it is at least 4 billion years old, since our own Aditya maNdala is 4 billion years old.

BhavadIyaH,

Shambhu

---

From: hnbhat B.R. <hnbh...@gmail.com>
To: sams...@googlegroups.com
Sent: Friday, August 26, 2011 10:07 PM
Subject: Re: [Samskrita] Re: Sankalpa

[hnbhat B.R.]

On Sun, Aug 28, 2011 at 11:40 PM, Shambhu Shastry <bhaa...@yahoo.com> wrote:

AdaraNIya Bhat ji,

My pATa has been adya brahmaNo… (not Adya brahmaNo….), i.e., in the present brahma’s, etc. My (coastal Karnataka Havyaka) tradition has the below version for the desha-kAla sankIrtanA portion of the generic sankapla (shown on four lines along the changing themes, with a few commas, for aiding clarity of interpretations):

1. shrI kr`SNa kr`SNa adya bhagavato mahApuruSasya vAsudevasya viSNo(ranujnayA)rAjnayA,
2. pravartamAnasya adya brahmaNo dvitIye (divitIya) parArdhe, shvetavarAha kalpe, vaivasvata manvantare, asta vimshati tame kaliyuge prathama pAde,
3.  jambUdvIpe, bhAratavarSe, bharatakhande, merordakSiNa pArshve, gorAstra deshe, gokarNa maNdale, parashurAma kSetre,
4. bauddhAvatAre, shAlivAhana shakavarSe, trINi trINi uttara navashata adhika sahasra (for 1933 Shaka year) tame shakAbde, asmin vartamAna vyAvahArike….?samvastare -?ayane-? r`tau-?mAse-?pakSe-?tithau-?vAsara yuktAyAm….

In the split-up above, lines 1, 2 and 4 address the kAla, and line 3 addresses the desha. Line 3 is modified depending on the location on the Earth.

 

Thanks for providing the exact text possible and your calculation overwhelming arguments. 

Only I was concerned with आद्य or अद्य as they were typed in roman in the initial sentence would sound alike. अद्य means today or अस्मिन् अहनि and not synonym to एतद् this. Then if you want to make compound with ब्रह्म or ब्रह्मणः कल्प with or without compound related to ब्रह्मणः is left to your choice. I don't find any reason to disagree or agree with it on grammatical grounds. But such a compound should be treated as extra-ordinary, if you  relate it to ब्रह्मन् than current year and day and date which is normal. 

 I have no comments on the disagreement between the Purana-s and SmRti and Veda-s. They can be carried out to any extent with numbers and meanings of words flexible in Sanskrit easily.

As far as I know, there is no correspondence in the process of creation as explained in PuraNa-s and the Veda-s (if any other than the popular concepts as in तैत्तिरीय upanishat and in others) that can relate it with the creation of Brahma and the "kalpa" concept.

Anyway, thanks for mind-blogging calculation of the present year and date announced in the "saNkalpa" according to the reading "आद्य" instead. I am averse to such calculations. Anybody interested can verify the calculations. 

One more query for you our of curiosity :

1. 
   
2. 
   
3. parashurAmakSetre,
4. bauddhAvatAre, shAlivAhana shakavarSe, trINi trINi uttaranavashata adhika sahasra (for 1933 Shaka year) tameshakAbde, asmin vartamAna vyAvahArike

After the specification of the region, between the परशुरामक्षेत्रे and शालिवाहनशकवर्षे our bauddhAvatAre, appears. It is hard to co-relate it with preceding and following part for me. How it is related and what part does it play in the saNkalpa? Though I also had heard this word for many years, I had never thought of it. May the period of बौद्धावतार is meant in the शकवर्ष again stumbling upon the issue of Buddha-s (or Buddha?) raised and discussed long in another thread. But here just I wanted to know its relation with the next part following and in that case "Buddha" (whether Avatara or historical - again there is the confusion who was the founder of बुद्ध philosophy) was born after शालिवाहन शक वर्ष (avatara of Buddha related with शकवर्ष) as it presupposes the relation in between the sentence.

[Nityanand Misra]

शुक्लयजुर्वेदीयशतपथब्राह्मणानुसारमपि "अद्य" पाठः न तु "आद्य". मम शाखा माध्यन्दिनि, सन्ध्यासङ्कल्पे चाहं

" ... अद्यैतस्य ब्रह्मणोऽह्नि द्वितीयपरार्धे"

इति पठामि. "आद्येति" पाठः मया न श्रुतः.

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|| आत्मा तत्त्वमसि श्वेतकेतो ||
(Thou art from/for/of/in That Ātman, O Śvetaketu)
     - Ṛṣi Uddālaka to his son, Chāndogyopaniṣad 6.8.7, The Sāma Veda

[Sreeram Niyogi]

Who wrote this below meaning with half knowledge? iT IS TOTALLY WRONG. 

SANKALPA DEFINES THE ULTIMATE TIME UNIT FOLLOWED BY THE GEOGRAPHICAL LOCATION. (TIME AND SPACE)

TIME UNIT

Adya Brahmana - indicates that the age of PRESENT BRAHMA. "PARAM" is the "TIME UNIT" which represents the FULL-LIFE-SPAN of BRAHMA. 

Dwiteeya Paraardhe means, the second Half of the PARAM (second half of the life span of present Brahma).

Sweta Varaaha Kalpe (The present Kalpa's name is Sweta Varaha Kalpam (2 Kalpa's are 1 day of Brahma)

Vaivaswata Manvantare (in Sweta Varaha Kalpa, we are in Vaivaswata Manwantara, THERE ARE TOTAL 14 MANVANTARAS constitutes of 72 "MAHA-YUGAS, EACH MAHAYUGA HAVE 4 YUGAS (KRUTA YUGA, TRETA YUGA DWAPARA YUGA AND KALIYUGA)

Kaliyuge pradhama paade (We are in the first phase of Kaliyuga) 

SPACE (PHYSICAL LOCATION FROM WHERE YOU ARE DOING THIS SANKALPA FROM)

Jampu Dweepe ( This is the EARTH)

Bharata Varshe ( This is a vast land, the Asian landmass which spreads right from southern tip of India up to the plans planes of middle-east Asia) 

Bharata Khande (this is the AARYAVARTA which is current India, from Himalayas to Kanyakumari

Meroh Dakshina Dikbhage (the land mass situated South to the MERU Parvata(Mt Kailash in Himalayas)

And then continues and further narrows down to...................depends upon the physical location of one who is doing this SANKALPA   

On Friday, August 26, 2011 at 10:11:39 AM UTC-4, ajit.gargeshwari wrote:

Hi,

aadhya brahmana means "I a Bramhin of this age". During medieval ages it was a practice to mention ones cast first even before his name. A mans cast was very important. A person has to mention his caste before he takes a Vow (Sankalpa) at the beginning of any ritual. When one takes a vow one has to mention time, place, means employed to fulfill the vow and purpose of the ritual. ( very similar to an Abstract of a research paper). The entire sentence means in this I a Bramhin in the first part of Kaliyuaga ( Kaliyuge prathma Pade), In the reign  of Bharatas ( Bharatha varsha), in the Part ruled by Bharatas ( Bharata Kaande) in Island of Jambu ( Jambudvepe) and so on.

Regards
Ajit Gargeshwari

On Fri, Aug 26, 2011 at 5:08 PM, Radha Krishnan <radhakri...@gmail.com> wrote:

During puja or worship, we generally do sankalpa.

It starts like this: shube shobane muhurte (on the auspicious moment)
etc... Next to this comes "aadhya brahmana:" What is the meaning of
this "aadhya brahmana:" ?

tia.

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[Hnbhat B.R.]

The revised meaning is fine but loses the meaning of locative and other cases used in the sentence used to indication  of time and space. Otherwise it is better than the first. Thanks for correction.

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