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Apastamba: more books (45)

Aphorisms On The Sacred Law Of The Hindus, Part 1: Containing The Text, With Critical Notes And An Index Of The Sutras (1868) by Apastamba, 2010-09-10
Aphorisms On The Sacred Law Of The Hindus, Part 1: Containing The Text, With Critical Notes And An Index Of The Sutras (1868) by Apastamba, 2010-09-10
Apastamba grhyasutra, sasvaramanta, viniyogavakya pramana vacanaisca sahitah
Yoga of right living for self-realisation: A free rendering of Adhyatma patala of Apastamba dharma sutra with commentary of Adi Sankara by Apastamba, 1982
Layout and construction of citisaccording to Baudhayana-, Manava-, and Apastamba-sulbasutras (Research Unit series / Bhandarkar Oriental Research Institute) by Raghunatha Purushottama Kulakarni, 1987
Sacred Books of the East Volume 30 (XXX) : The Grihya-Sutras Rules of Vedic Domestic Ceremonies Part II Gobhila, Hirnyakesin, Apastamba ; apastamba, Yagna-Paribhasha-Sutras by Hermann trans) Muller, Max, Ed Oldenberg, 1967
Das Srautasutra Des Apastamba (Quellen der Religiongeschichte)
The Apastamba Sulbasutra with the Commentaries of Kapardiswamin, Karavinda and Sundararaja
The Sulba Sutras: Texts on the Vedic geometry : the Baudhayana, Apastamba, Katyayana and Manava Sulba Sutras
Sacred Laws of the Aryas as Taught in the Schools of Apastamba, Gautama, Vasishtha and Baudhayana Part 1 Volume 2 by Georg Buhler, 1987-01-01
Sacred Laws of the Aryas, as taught in the schools of Apastamba, Gauta
Punyahavacanam: Asvalayanagr hya parisistena andhra tikayaca sahitam by Apastamba, 1911
Layout and construction of citis according to Baudhayana-, Manava-, and Apastamba-sulbasutras (Research Unit series) by R. P Kulkarni, 1987
Narasimha karikavrtti by Narasimha Pandita, 1922

lists with details

Brief Account Of Brahman Communities Of Andhra
In India, the school with its books intact is the apastamba branch of the Yajurveda . (the bulk of the AP brahmins belong to apastamba sakha of Black
http://indculture0.tripod.com/brahmins.htm

Extractions: Search: Lycos Tripod Dating Search Share This Page Report Abuse Edit your Site ... Next culture series... A brief note on the brahman communities of Andhra Pradesh by v ramchandra rao Brahmins of Andhra Pradesh The collective traditional priestly/educated groups in India are called Brahmins or Brahmana. While they are associated with Hindus today it appears long ago, it was a far more generic term for anybody who was learned. There are several sects and subsects of brahmins in Andhra Pradesh today, and I've received several emails asking for some information on the roots and so forth. Here are some details. note: Don't yell at me if what I write varies with your notions. I have been objective and detached about the subject : this is what I have found. Your inputs are welcome. Not just as reaction : spend some time writing your own opinion as independent article and send to us. ROOTS:
Sookti Manjari - December 2000
Around 3000 BC, there lived a philosopher called apastamba. Manu, who livedmuch before apastamba, has said that in such difficult situations,
http://www.dattapeetham.com/india/bhaktimala/dec2000/sooktidec2000.html

Extractions: All those who give discourses on Dharma, will first believe in a religion and the sacred texts of that religion. They will then discuss about the various aspects of those treatises. Among those who do so, some are endowed with some special qualities. They are referred to as Maharshis. Thus, for the acceptance of a treatise as an authoritative text and for the acceptance of a particular person as a Maharshi, the belief of the followers is the main basis. When the decision of as to who is a Maharshi itself is subject to belief, a person who is a Maharshi in the opinion of A is not a Maharshi in the opinion of B. When such is the case, whose preachings should be considered as Dharma? The modern man, standing on rationalism is trying to explain as to what Dharma is. He is not aware as to what a Dharma that has nothing to do with belief and which is totally based on rationalism looks like. Because of this reason, he will think that the concept of Dharma is no more than illusory and imaginary.
Sutra
Some of the important Grihyasutras are the apastamba Grihyasutra, the Baudhayana The apastamba Dharmasutra enumerates the five unpardonable sins
http://www.gurjari.net/ico/Mystica/html/sutra.htm

Extractions: Thread or string'. These texts form the last stage of Vedic literature, with verses written in very technical language, by different writers between 500 and 200 BC. These works developed as a result of the need to simplify the rites and rituals explained in the Brahmanas. These concise treatises simplify Vedic teachings on rituals and their reasons. They also simplify the concepts of customary law. They are known as the "angas" or limbs of the four Vedas, but are considered smriti. There are three known groups of text called sutras: Shrautasutras, Grihyasutras and Dharmasutras, together known as the Kalpa Sutra, and are considered attached to the Vedas.(Outside the Kalpa Sutras are other independent texts, not attached to the Vedas, also called Dharmasutra and Grihyasutras) The Shrautasutras contain short passages of instruction for the performance of the elaborate rituals described in the Vedas. For example, they explain how to lay the sacrificial fire, or how to perform Chaturmasya. The authors of the Shrautasutras belonged to different schools of philosophy. Some of the important Shrautasutra works are: The Ashvalayana and Sankhayana, associated with the Rig-Veda (see Veda The Jaimini, Manasaka, Latyayana, and Drahyayana, associated with the Sama Veda.
Date22/03/2005 URL Http//www.thehindu.com/thehindu/br/2005/03
apastamba SRAUTA SUTRA Text in Sanskrit with English Translation and Notes, The Srauta sutra of apastamba belongs to the Taittiriya branch of the
http://www.hinduonnet.com/thehindu/thscrip/print.pl?file=2005032200241700.htm&da
VAHINI.ORG: NAMES108
Die geboren is in de vedische school van de wijze apastamba. Who is born in theVedic school of the sage apastamba. 27. OM SRI SAI ABHAYA PRADAYA NAMAHA
http://www.vahini.org/downloads/names108.html
Ayurvedaa2z Online Information, Kerala Ayurveda, Ayurvedic Centers, Ayurvedic Me
v, Dharma Sutra, Bodhayana, apastamba and Hiranyakesi. v, Grhya Sutras, - Manava v, Dharmasutra, - Bodhayana apastamba Hiranyakesi
http://www.ayurvedaa2z.com/html/a1700ved.htm

Extractions: Vedas Vedas . Traditional Indian notion regarding Vedas is that, they are considered as revelations from the Almighty to the enlightened ones or Rishis (sages) or compositions by super brains, as a result of their profound contemplation. Thus the term Veda is not limited to a few books and it has got a great role in all Indian traditions. In fact, the whole wisdom of ancient India revolves around the Vedas . Indian tradition strictly adheres to Gurukula Sampradaya that is, handing over of knowledge directly from preceptor (teacher) to disciple (student). Owing to this practice, the ancient Indian mindset, gave little attention to arrange things chronologically. Their acts were guided by principles expressed in the form of slokas , or verses in certain metrical forms Slokam a ["Let noble thoughts come to us from all quarters of this universe" (Rigveda 1/89/1)]. This universality and secular vision in all walks of life makes us difficult to fix a particular time span as the exact period of a particular school thought. Traditional Indian accepts Vedas as apaurusheyam (not man-made), but revealed truths and of eternal validity or relevance.
Bibliography: Disabilities And Childhood In The Middle East And South Asia (A-G)
The law codes of apastamba, Gautama, Baudhayana, and Vasishta, transl. 70, apastamba 2.26.1017. The following persons are exempt from taxes vedic
http://www.socsci.kun.nl/ped/whp/histeduc/mmiles/mesabib2.html

Extractions: Highly detailed and referenced review of disabilities in Jewish texts from c. 1000 BC to the 7th century CE, with insights into how these were understood in their period and how interpretations developed. The material is approached with little trace of dogmatism or of effort retrospectively to 'correct' earlier understandings in the light of modern views. Comparisons with surrounding societies and cultures (e.g. pp. 104-112) are less convincing, being based on secondary literature.
Bibliography: Disabilities And Childhood In The Middle East And South Asia (N-Z)
The Sacred Laws of the Aryas, as taught in the schools of apastamba, Gautama, apastamba I.1.1 to I.4.14 (pp. 151) concern the student s initiation in
http://www.socsci.kun.nl/ped/whp/histeduc/mmiles/mesabib4.html

Extractions: 'Education of defectives', pp. 395-397. Notes a few private or missionary efforts for education of blind or deaf-mute children. At Moulmein, Burma, some work with blind children had begun c.1901 by a newly blind teacher, Maung Pe Gyi, with a little government support. Some books had been printed, using Mr Garthwaite's adaptation of Braille to the Burmese language.
Hand Of The Vedapurusa From The Chapter "Kalpa", In Hindu Dharma : Kamakoti.org:
but for Drahyayana and Katyayana, all the rest, like apastamba, Baudhayana and Baudhayana, apastamba and Hiranyakesin for the KrsnaYajurveda;
http://www.kamakoti.org/hindudharma/part11/chap1.htm

Extractions: The sixth limb or Anga of the Vedapurusa is Kalpa, his hand. The hand is called "kara" since it does work (or since we work with it). In Telugu it is called " sey ". Kalpa is the sastra that involves you in "work". A man learns to chant the Vedas, studies Siksa, Vyakarana, Chandas, Nirukta and Jyotisa. What does he do next? He has to apply these sastras to the rites he is enjoined to perform. He has to wash away his sins, the sins earned by acting according to his whims. This he does by the performance of good works. For this he must know the appropriate mantras and how to enunciate them correctly, understanding their meaning. Also certain materials are needed and a house that is architecturally suited to the conduct of the rituals. The fruits yielded by these must be offered to the Isvara. Kalpa concerns itself with these matters. Why does a man learn the vedas? Why does he make efforts to gain perfection with regard to the purity and tone of their sound by learning Siksa, grammar and prosody? And why does he learn Jyotisa to find out the right time to perform rituals? The answer is to carry out the injunctions of Kalpa.
Freedom And Discipline From The Chapter "Dharmasastra", In Hindu Dharma : Kamako
In its concluding part the great sage apastamba observes I have not dealt In a renowned and widely accepted dharmasastra such as that of apastamba
http://www.kamakoti.org/hindudharma/part15/chap4.htm

Extractions: There are a hundred thousand aspects to be considered in a man's life. Rules cannot be laid down to determine each and every one of them. That would be tantamount to making a legal enactment. Laws are indeed necessary to keep a man bound to a system. Our sastras do contain many do's and don'ts, many rules of conduct. There is much talk today of freedom and democracy. In practice what do we see? Freedom has come to mean the licence to do what one likes, to indulge one's every whim. The strong and the rough are free to harass the weak and the virtuous. Thus we recognise the need to keep people bound to certain laws and rules. However the restrictions must not be too many. There must be a restriction on restrictions, a limit set on how far individuals and the society can be kept under control. To choke a man with too many rules and regulations is to kill his spirit. He will break loose and run away from it all. That is the reason why our Sastras have not committed everything to writing and enacted laws to embrace all activities. In many matters they let people follow in the footsteps of their elders or great men. Treating me as a great man and respecting me for that reason, don't you, on your own, do what I do-wear ashes, perform Pujas and observe fasts? In some matters people are given the freedom to follow the tradition or go by the personal example of others or by local or family custom. Only thus will they have faith and willingness to respect the rules prescribed with regard to other matters.
Documents For An Access Point
Title, Sulbasutras of Baudhayana, apastamba, Katyakana and manava with text,English translation and commentry. Author(s), SN Sen;AK Bag
http://libibm.iucaa.ernet.in/slim/wslxRSLT.php?A1=13495
Spiritual Library
The sacred laws of the Aryas as taught in the school of apastamba, Gautama,Vâsishtha, I. apastamba and Gautama. (The Dharma Sutras), Georg Bühler, 1879
http://groups.msn.com/SpiritualLibrary/sacredbooksoftheeastindex.msnw

Extractions: var nEditorialCatId = 280; MSN Home My MSN Hotmail Shopping ... Money Web Search: document.write(' Groups Groups Home My Groups Language ... Help Spiritual Library SpiritualLibrary@groups.msn.com What's New Join Now Message Board Chat ... Donate Table of Contents of the Sacred Books of the East Index of Translators of the Sacred Books of the East Transcription Conventions Available SBE reprints The Sacred Books of the East (SBE) series, comprising fifty volumes, was issued by the Oxford University Press between 1879 and 1910. It has translations of key sacred texts of Hinduism, Buddhism, Taoism, Confucianism, Zoroastrianism, Jainism, and Islam. The series was edited by the famous linguist Max Müller, who also produced many of the translations. The SBE has been designated by the United Nations Educational, Scientific and Cultural Organization (UNESCO) as part of the UNESCO Collection of Representative Works. This series was the one of the inspirations for the sacred-texts website. As most of the SBE texts are in the public domain , we have a long term project of converting the entire series to etexts. This page is a progress report on this project, and a way of centralizing known bibliographic information on the SBE. A few of the texts in this series were already available on the Internet, albeit without any bibliographic information, footnotes or introductions. Others have been scanned at sacred-texts for the first time, notably the Upanishads.
[sv-rituals] Some Observations On SandhyAvandana - 1
Yajur Vedins follow the rules prescribed in either the apastamba Sutra or the I belong to the apastamba Sutra but I was unable to find a full text of
http://www.ramanuja.org/sv/bhakti/archives/rituals/may2002/0029.html

Extractions: Date: Thu May 09 2002 - 18:34:35 PDT Next message: NARAYANHK_at_aol.com: "[sv-rituals] Topic" Previous message: vaidhehi_nc: "[sv-rituals] Re: temple entry" Messages sorted by: [ date ] [ thread ] [ subject ] [ author ] ... http://docs.yahoo.com/info/terms/ Next message: NARAYANHK_at_aol.com: "[sv-rituals] Topic" Previous message: vaidhehi_nc: "[sv-rituals] Re: temple entry" Messages sorted by: [ date ] [ thread ] [ subject ] [ author ] ... [ attachment ] Bhakti List: [archives] [about] Sri Vaishnava Home Page
[sv-rituals] Dharma Sutras Online
The principal Dharma Sutras, including the apastamba, Bodhayana, and Vaikhanasa,are available in The apastamba Dharma Sutra is available in English at
http://www.ramanuja.org/sv/bhakti/archives/rituals/may2002/0039.html

Extractions: Date: Tue May 21 2002 - 15:46:54 PDT Dear Budding Mimamsakas, There are many resources available on the internet to help in the study of rituals. Some of these require knowledge of Sanskrit but many don't. I really feel we owe a debt of gratitude to all the western scholars who have taken the time to make these shastras available to the world at large. In an age when most Indians take little interest in their own heritage, it is refreshing to see people from a completely different culture making this their primary focus of study, thereby helping us understand our own history. The principal Dharma Sutras, including the Apastamba, Bodhayana, and Vaikhanasa, are available in transliteration at: ftp://ccftp.kyoto-su.ac.jp/pub/doc/sanskrit/dharmas/
PSIgate - Physical Sciences Information Gateway Search/Browse Results
apastamba Born about 600 BC in India Died about 600 BC in India Previous http//wwwhistory.mcs.st-andrews.ac.uk/history/Mathematicians/apastamba.html
http://www.psigate.ac.uk/roads/cgi-bin/search_webcatalogue2.pl?limit=1150&term1=
World Scripture - BORN ANEW
The second birth is the best; the father and the mother produce the body only.Hinduism. apastamba Dharma Sutra 1.1. Lotus Sutra 3 The Mahayana goal was
http://www.unification.net/ws/theme077.htm
World Scripture - CHARITY AND HOSPITALITY
give even though you yourself are in need. Hebrews 13.1 Cf. Hitachi Fudoki, pp.74445. apastamba Dharma Sutra 8.2 Cf. Hitachi Fudoki, pp. 744-45.
http://www.unification.net/ws/theme141.htm

Extractions: World Scripture CHARITY AND HOSPITALITY Giving alms to the poor and hospitality to strangers are traditional virtues encouraged by all religions. A relationship to the Highest Good naturally builds a bond among all members of the communityfor all people are as brothers and sisters with the absolute value of (potential) Enlightened Beings or God's children. Giving alms and charity is a concrete expression of this spiritual bond. Along with admonitions to practice charity, texts such as the Parable of the Sheep and the Goats from the New Testament, liken helping a poor man to giving offerings to God or the highest saints. Charity is not excused even for the poorest giver, according to several texts. Finally, we have passages on hospitality, including two texts lauding exemplary acts of charity, by a companion of the Prophet Muhammad and the Hindu householder Rantideva, who gave food and water to guests even though it meant that they would have to go without.
SHASTRAS - URDAY.com
apastamba Shraut Sutra. Hiranyakeshi Shraut Sutra or Sanyashadha. BaudhayanShraut Sutra and apastamba Shraut Sutra have the complete details of all the
http://www.urday.com/kalpa.htm
BORN ANEW To Leave The Condition Of Worldly Existence And Enter
apastamba Dharma Sutra 1.1 - - - - - - - - - - - Lotus Sutra 3 The Book ofCertitude, 155, 157 - - - - - - - - - - - - apastamba Dharma Sutra 1.1
http://www.euro-tongil.org/ws/theme077

Extractions: BORN ANEW To leave the condition of worldly existence and enter the realm of God's grace is often understood as a second, spiritual birth. Jesus said, "You must be born anew." The Christian who is born again in Christ becomes a child of God, experiences an intimacy with God, and has the spirit of Christ dwelling in him. The old self dies away, with its worldly desires and false views. To be born again, the Christian must undergo the rite of baptism by which he becomes open to receive Christ and the Holy Spirit. Among the passages from the Christian scriptures, we offer the account of the first Pentecost. The gifts of the Spirit, especially the gift of speaking in tongues, are essential signs confirming the veracity of a person's rebirth in Pentecostal Christian churches. In Hinduism and Buddhism, the twice-born are those who have received religious instruction and have realized its truths. Their life is now ground- ed in Dharma and they have rejected a life of sense gratification. The Hindu's second birth is the student's initiation into the mysteries of Vedic knowledge; it must be mediated by an able teacher. In Buddhism rebirth means to become a 'son of the Buddha' after education and training, through which the old ways of looking at life are replaced by the new eyes of the Dharma. Buddha's sons and daughters make vows to follow the path that will lead them to eventual Arahantship or Buddhahood. Initiations in the primal religions may similarly bring about a new birth.1 The mystic transformation of rebirth is integral to salvation as offered through several new religions, most notably the Change of Blood Lineage in the Unification Church. - - - - - - - - - - - - 1See Sioux Vision Quest, pp. 847ff. - - - - - - - - - - - - Today I indeed know that I am really a son of Buddha, born from the mouth of Buddha, evolved from the Law, and have obtained a place in the Buddha-law. Buddhism. Lotus Sutra 3 To all who received him [Jesus], who believed in his name, he gave power to become children of God; who were born, not of blood nor of the will of the flesh nor the will of man, but of God. Christianity. Bible, John 1.12-13 Monks, I am a brahmin, one to ask a favor of, ever clean-handed, wearing my last body, incomparable physician and surgeon. You are my own true sons, born of my mouth, born into the doctrine, created in the doctrine, heirs to the doctrine, not carnal heirs. Buddhism. Itivuttaka 101 Jesus answered him, "Truly, truly, I say to you, unless one is born anew, he cannot see the kingdom of God." Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?" Jesus answered, "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I say to you, 'You must be born anew.'" Christianity. Bible, John 3.3-7 Repentance makes man a new creature; hitherto dead through sin, he is fashioned afresh. Judaism. Midrash, Psalms 18 He from whom the pupil gathers the knowledge of his religious duties is called the teacher. Him he should never offend. For he causes the pupil to be born a second time by imparting to him sacred learning. The second birth is the best; the father and the mother produce the body only. Hinduism. Apastamba Dharma Sutra 1.1 - - - - - - - - - - - - Lotus Sutra 3: The Mahayana goal was that each person himself become a Buddha. Cf. Parable of the Prodigal Son, Lotus Sutra 4, pp. 510ff. John 1.12-13: Cf. Book of Mormon, Mosiah 3.19, p. 912. Itivuttaka 101: In traditional Hinduism, the term 'twice-born' applied only to those who undertook instruction from a brahmin. Sakyamuni Buddha was not a brahmin in the conventional meaning; his caste was kshatriya. But as the Enlightened One, he declares himself to be a brahmin in the true sense of one who has attained Brahman. Thus he is qualified to initiate his followers into the Buddha doctrine and give them a second birth. The words 'born of my mouth' is an allusion to the Vedic myth of the creation of the castessee Rig Veda 10.90.11-12, p. 275, in which the brahmins were born out of the mouth of the Supreme Being. Buddha is abolishing the caste system by declaring that all his followers are, as it were, brahmins, born out of the mouth of the Buddha by virtue of receiving his instruction. Compare Vacana 589, p. 280. John 3.3-7: To be 'born of water and the Spirit' refers to baptism with water, through which one receives the gift of the Holy Spirit: cf. Acts 2.38, p. 854; Romans 6.3-11, p. 754. - - - - - - - - - - - - In the eighth year after conception, one should perfom the initiation (upanayana) of a brahmin, in the eleventh year after conception of a kshatriya, and in the twelfth that of a vaishya. Thus has been described the rule for the initiation of the twice-born, which indicates a new birth, and sanctified. Of him who gives natural birth and him who gives the knowledge of the Veda, the giver of the Veda is the more venerable father; for the birth for the sake of the Veda ensures eternal rewards both in this life and after death. Hinduism. Laws of Manu 2.36, 68, 146 But you are not in the flesh, you are in the Spirit, if in fact the Spirit of God dwells in you. Any one who does not have the Spirit of Christ does not belong to him. But if Christ is in you, although your bodies are dead because of sin, your spirits are alive because of righteousness. If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will give life to your mortal bodies also through his Spirit which dwells in you. So then, brethren, we are debtors, not to the flesh, to live according to the fleshfor if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body you will live. For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the spirit of son- ship. When we cry, "Abba! Father!" it is the Spirit himself bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. Christianity. Bible, Romans 8.9-17 These same people, though wrapt in all these veils of limitation, and despite the restraint of such observances, as soon as they drank the immortal draught of faith, from the cup of certitude, at the hand of the Manifestation of the All-glorious, were so transformed that they would renounce for his sake their kindred, their substance, their lives, their beliefs, yea, all else save God! So overpowering was their yearning for God, so uplifting their transports of ecstatic delight, that the world and all that is therein faded before their eyes into nothingness. Have not this people exemplified the mysteries of "rebirth"... ? ... Nothing short of this mystic transformation could cause such spirit and behavior, so utterly unlike their previous habits and manners, to be manifest in the world of being. For their agitation was turned into peace, their doubt into certitude, their timidity into courage. Such is the potency of the Divine Elixir, which, swift as the twinkling of an eye, transmutes the souls of men! Baha'i Faith. Book of Certitude, 155, 157 - - - - - - - - - - - - Apastamba Dharma Sutra 1.1: Cf. Atharva Veda 6.121.4, p. 531. Romans 8.9-17: Cf. Mark 8.34-36, p. 897; Galatians 2.20, p. 898. - - - - - - - - - - - - Do you have true love? True Parents have absolute and eternal love. But we inherited the wrong root of love through the fall. Here in the Western world, many deny that the fall occurred: "Who has fallen? What has anyone in my lineage done wrong?" But love, in the beginning of mankind, started in the wrong direction. Without recognizing this, then salvation and a religious life become meaningless. What is the final purpose of salvation? Mankind, represented by a tree, has multiplied fallen nature throughout the world. Restoration of love, life, and blood lineage must occur.... For the original "me" to emerge, I must originate in God's love, God's life, and God's lineage. It did not happen [at the time of Adam and Eve], therefore we are still trying to connect to these three things.... In restoring all of these three elements it is necessary to have the parent/child relationship. Fallen man exists only as a shell. Inside he is nothing; it's just like a scarecrow with a form but nothing else. He must receive love and become one with the parents. Before finding new life, there has to be love. In our case, we have life, but since there was no true love, our originating point was not God.... Most Christianity emphasizes Jesus' blood. Why is the blood so meaningful? Jesus' blood means the parents' blood before the fall: true blood. Can [True] Father alone, by himself, bequeath these three things? Not without [True] Mother! That is why the goal in the Old Testament was to have the Marriage of the Lamb. Where do fallen people belong? They are born and become mature physically, but in essence they have not been truly born. It is written in the Bible, "Unless you are born again, you cannot be saved," which means exactly that. They have to go back into the mother's womb and even before thatback into the father's bone marrow. That means his blood lineage is mine, his love is mine, his life is my life.... Basically all that we have to know is that True Parents embody the new love, life, and blood lineage. Unless you connect with all three, you cannot connect with God. Unification Church. Sun Myung Moon, 8-20-89 When the day of Pentecost had come, they were all together in one place. And suddenly a sound came from heaven like the rush of a mighty wind, and it filled all the house where they were sitting. And there appeared to them tongues as of fire, distributed and resting on each one of them. And they were all filled with the Holy Spirit and began to speak in other tongues, as the Spirit gave them utterance. Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven. And at this sound the multitude came together, and they were bewildered, because each one heard them speaking in his own language. And they were amazed and wondered, saying, "Are not all these who are speaking Galileans? And how is it that we hear, each of us in his own native language? Parthians and Medes and Elamites and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Lybia belonging to Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabians, we hear them telling in our own tongues the mighty works of God." But others mocking said, "They are filled with new wine." But Peter, standing with the eleven, lifted up his voice and addressed them, "Men of Judea and all who dwell in Jerusalem, let this be known to you, and give ear to my words. For these men are not drunk, as you suppose, since it is only the third hour of the day; but this is what was spoken by the prophet Joel, And in the last days it shall be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; yea, and on my menservants and my maidservants in those days I will pour out my Spirit; and they shall prophesy. Christianity. Bible, Acts 2.1-18 - - - - - - - - - - - - Sun Myung Moon, 8-20-89: Rebirth means to leave the lineage of Adam and Evefallen humanity stained by the original sin (cf. Divine Principle I.2.2.2, p. 429)and be engrafted onto the lineage of the True Parents, who embody God's true loveas God purposed for Adam and Eve had they not fallen (cf. Divine Principle I.1.2.3.4, p. 253). This Change of Blood Lineage occurs spiritually at the holy wedding; it is substantiated through a God-centered way of life which embodies the True Parents' standard of godly love. Book of Certitude, 155, 157: See Hidden Words of Baha'u'llah, Arabic 7, p. 897. Acts 2.1-18: This is the Bible's account of the first Christian Pentecost. In Judaism, the Pentecost is the day commemorating the giving of the Law to Moses on Mount Sinai. The gift of tongues to the disciples, on the very day commemorating the giving of the Law ages before, marks the beginning of a new dispensation of God's grace, a 'dispensation of the Spirit'see 2 Corinthians 3.7-16, p. 634. By quoting the prophet Joel, Peter declared that these phenomena of tongues and prophesy are signs of the Last Days and testimony to the Messiahship of Jesus Christ, who had been crucified. Jews and Christians alike, who even today look to a future new age, often describe it as an age of the Spirit, when the Spirit of God will become manifest in the hearts of all people; see Jeremiah 31.31-34, p. 1115 and Tanhuma, p. 1115. Note also that testimony to the Lord in every tongue is a characteristic of the Last Days according to the Jewish prayer Alenu, p. 1112, and in the Jesus' Great Commission to preach the gospel to all nationssee Matthew 28.18-20, p. 1027. Hence the Christian Pentecost is regarded both as the beginning of a new dispensation of the spirit and as the momentary sign of an even greater outpouring of the Spirit which is yet to come. The gift of tongues is a living reality for Pentecostal Christians, manifesting the power of the Spirit to transform their lives and make them new creatures in Christ. Cf. John 3.8, p. 531; Ephesians 5.18, p. 498. - - - - - - - - - - - -
CHARITY AND HOSPITALITY Giving Alms To The Poor And Hospitality To
apastamba Dharma Sutra 8.2 Cf. Hitachi Fudoki, pp. 74445. - - - - - - - - - - - -According to Abu Hurairah, a man came to find the Prophet and the latter
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Extractions: CHARITY AND HOSPITALITY Giving alms to the poor and hospitality to strangers are traditional virtues encouraged by all religions. A relationship to the Highest Good naturally builds a bond among all members of the communityfor all people are as brothers and sisters with the absolute value of (potential) Enlightened Beings or God's children. Giving alms and charity is a concrete expression of this spiritual bond. Along with admonitions to practice charity, texts such as the Parable of the Sheep and the Goats from the New Testament, liken helping a poor man to giving offerings to God or the highest saints. Charity is not excused even for the poorest giver, according to several texts. Finally, we have passages on hospitality, including two texts lauding exemplary acts of charity, by a companion of the Prophet Muhammad and the Hindu householder Rantideva, who gave food and water to guests even though it meant that they would have to go without. Blessed is he who considers the poor; the Lord delivers him in the day of trouble. Judaism and Christianity. Psalm 41.1 They feed with food the needy wretch, the orphan, and the prisoner, for love of Him, saying, "We wish for no reward nor thanks from you." Islam. Qur'an 76.8-9 Charityto be moved at the sight of the thirsty, the hungry, and the miserable and to offer relief to them out of pityis the spring of virtue. Jainism. Kundakunda, Pancastikaya 137 - - - - - - - - - - - - Psalm 41.1: Cf. Var Sarang, M.1, p. 846. Qur'an 76.8-9: Cf. Qur'an 2.264, p. 428; 16.90, p. 827; 90.8-17, p. 584. - - - - - - - - - - - - "Ye shall walk after the Lord your God" [Deuteronomy 13.4]. But how can a man walk after God who is a devouring fire? [Deuteronomy 4.24]. It means, walk after His attributes: clothe the naked, visit the sick, comfort the mourner, bury the dead. Judaism. Talmud, Sota 14a Relieve people in distress as speedily as you must release a fish from a dry rill [lest he die]. Deliver people from danger as quickly as you must free a sparrow from a tight noose. Be compassionate to orphans and relieve widows. Respect the old and help the poor. Taoism. Tract of the Quiet Way Every person's every joint must perform a charity every day the sun comes up: to act justly between two people is a charity; to help a man with his mount, lifting him onto it or hoisting up his belongings onto it is a charity; a good word is a charity; every step you take in prayers is a charity; and removing a harmful thing from the road is a charity. Islam. Forty Hadith of an-Nawawi 26 Be kind to parents, and the near kinsman, and to orphans, and to the needy, and to the neighbor who is of kin, and to the neighbor who is a stranger, and to the companion at your side, and to the traveller, and to [slaves] that your right hands own. Surely God loves not the proud and boastful such as are niggardly, and bid other men to be niggardly, and themselves conceal the bounty that God has given them. Islam. Qur'an 4.36-37 If there is among you a poor man, one of your brethren, in any of your towns within your land which the Lord your God gives you, you shall not harden your heart or shut your hand against your poor brother, but you shall open your hand to him, and lend him sufficient for his need, whatever it may be.... You shall give to him freely, and your heart shall not be grudging when you give to him; because for this the Lord your God will bless you in all your work and in all that you undertake. For the poor will never cease out of the land; therefore I command you, You shall open wide your hand to your brother, to the needy and the poor, in the land. Judaism and Christianity. Deuteronomy 15.7-11 - - - - - - - - - - - - Sota 14a: Cf. Gittin 61a, p. 68. Tract of the Quiet Way: Cf. Great Learning 10.7-9, p. 806. Forty Hadith of an-Nawawi 26: Cf. Hadith of Ibn Majah, p. 847. Qur'an 4.36-37: Cf. Qur'an 2.177, pp. 741f.; 107.4-7, p. 427. On the Prophet's charity, see Hadith, p. 596. Deuteronomy 15.7-11: Cf. Matthew 6.1-4, p. 428. - - - - - - - - - - - - The gods have not ordained that humans die of hunger; even to the well-fed man death comes in many shapes. The wealth of the generous man never wastes away, but the niggard has none to console him. He who, possessed of food, hardens his heart against the weak man, hungry and suffering, who comes to him for help, though of old he helped him surely he finds none to console him. He is liberal who gives to anyone who asks for alms, to the homeless, distressed man who seeks food; success comes to him in the challenge of battle, and for future conflicts he makes an ally. He is no friend who does not give to a friend, to a comrade who comes imploring for food; let him leave such a manhis is not a home and rather seek a stranger who brings him comfort. Let the rich man satisfy one who seeks help; and let him look upon the long view: For wealth revolves like the wheels of a chariot, coming now to one, now to another. In vain does the mean man acquire food; it isI speak the truthverily his death; he who does not cherish a comrade or a friend, who eats all alone, is all sin. Hinduism. Rig Veda 10.117.1-6 There are three kinds of persons existing in the world: one is like a drought, one who rains locally, and one who pours down everywhere. How is a person like a drought? He gives nothing to all alike, not giving food and drink, clothing and vehicle, flowers, scents and unguents, bed, lodging and light, neither to recluses and br-ahmins nor to wretched and needy beggars. In this way, a person is like a drought. How is a person like a local rainfall? He is a giver to some, but to others he gives not.... In this way, a person is like a local rain- fall. How does a person rain down everywhere? He gives to all, be they recluses and brahmins or wretched, needy beggars; he is a giver of food and drink, clothing... lodging and lights. In this way a person rains down everywhere. Buddhism. Itivuttaka 65 When the Holy One loves a man, He sends him a present in the shape of a poor man, so that he should perform some good deed to him, through the merit of which he may draw a cord of grace. Judaism. Zohar, Genesis 104a - - - - - - - - - - - - Itivuttaka 65: This and the other Hindu and Buddhist passages in this section take a different point of view from the Hindu and Buddhist doctrine of the Field of Merit, in Dhammapada 356-59, p. 751; Petavatthu ii.69-71, pp. 752f.; Bhagavad Gita 17.20-22, p. 753, which regards only people of spiritual attainment as the proper recipients of gifts. Cf. Great Learning 10.9. - - - - - - - - - - - - Whoever removes a worldly grief from a believer, Allah will remove from him one of the griefs on the Day of Judgment. Whosoever alleviates the lot of a needy person, Allah will alleviate his lot in this world and the next. Whosoever shields a Muslim, Allah will shield him in this world and the next. Allah will aid a servant of His so long as the servant aids his brother. Islam. Forty Hadith of an-Nawawi 36 When the Son of man comes in his glory, and all the angels with him, then he will sit on his glorious throne. Before him will be gathered all the nations, and he will separate them one from another as a shepherd separ- ates the sheep from the goats, and he will place the sheep at his right hand, but the goats at his left. Then the King will say to those at his right hand, "Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you wel- comed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me." Then the righteous will answer him, "Lord, when did we see you hungry and feed you, or thirsty and give you drink? And when did we see you a stranger and welcome you, or naked and clothe you? And when did we see you sick or in prison and visit you?" And the King will answer them, "Truly, I say to you, as you did it to one of the least of these my brethren, you did it to me." Then he will say to those at his left hand, "Depart from me, you cursed, into the eternal fire prepared for the devil and his angels; for I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me." Then the they also will answer, "Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?" Then he will answer them, "Truly, I say to you, as you did it not to one of the least of these, you did it not to me." And they will go away into eternal punishment, but the righteous into eternal life. Christianity. Matthew 25.31-46 : Parable of the Sheep and the Goats On the day of judgment God Most High will say, "Son of Adam, I was sick and you did not visit Me." He will reply, "My Lord, how could I visit Thee when Thou art the Lord of the Universe!" He will say, "Did you not know that My servant so-and-so was ill and yet you did not visit him? Did you not know that if you had visited him you soon would have found Me with him?" Islam. Hadith of Muslim - - - - - - - - - - - - Matthew 25.31-46: Cf. Matthew 19.21-24, p. 805; Luke 10.25-37, p. 829. - - - - - - - - - - - - All beings should be accommodated and served by me as attentively as I would show filial respect to my parents, due respect to my teachers, to elders, and arhats, up to the Tathagatas, all in equality. I would be a good physician to the sick, a guide to those who have wandered from the path, setting their feet in the right way. I would be a light to those who wander in darkness. I would enable the people in poverty to discover vaults of treasure. A bodhisattva should thus benefit all beings in equal treatment, and bestow his loving care on all beings alike. And why? because if a bodhisattva serves all beings, that is equal to serving Buddhas dutifully. To hold all beings in high esteem, and render them respectful services, that is equal to reverencing and serving the Tathagatas. To make all beings happy, is to please the Tathagatas. Buddhism. Gandavyuha Sutra, Vows of Samantabhadra One should give even from a scanty store to him who asks. Buddhism. Dhammapada 224 Even a poor man who himself subsists on charity should give charity. Judaism. Talmud, Gittin 7b Not having enough of anything can cause one to become a miser. African Traditional Religions. Yoruba Proverb (Nigeria) He who has two coats, let him share with him who has none; and he who has food, let him do likewise. Christianity. Luke 3.11 See to it that whoever enters your house obtains something to eat, however little you may have. Such food will be a source of death to you if you withhold it. Native American Religions. A Winnebago Father's Precepts Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares. Christianity. Hebrews 13.1 Let him who believes in Allah and the Last Day be generous to his neighbor, and let him who believes in Allah and the Last Day be generous to his guest. Islam. Forty Hadith of an-Nawawi 15 The husband and wife of the house should not turn away any who comes at eating time and asks for food. If food is not available, a place to rest, water for refreshing one's self, a reed mat to lay one's self on, and pleasing words entertaining the guestthese at least never fail in the houses of the good. Hinduism. Apastamba Dharma Sutra 8.2 - - - - - - - - - - - - Yoruba Proverb: Meaning that since it is bad to become a miser, you should give even though you yourself are in need. Hebrews 13.1: Cf. Hitachi Fudoki, pp. 744-45. Apastamba Dharma Sutra 8.2: Cf. Hitachi Fudoki, pp. 744-45. - - - - - - - - - - - - According to Abu Hurairah, a man came to find the Prophet and the latter asked his wives for something to give him to eat. "We have absolutely nothing," they replied, "except water." "Who wants to share his meal with this man?" asked the Prophet. A man of the Companions then said, "I." Then he led this man to his wife and said to her, "Treat generously the guest of the Messenger of God." She replied, "We have nothing except our children's supper." "Oh, well," he replied, "get your meal ready, light your lamp, and when your children want supper, put them to bed." So the woman prepared the meal, lit the lamp, put the children to bed, then, get- ting up as if to trim the lamp, she extinguished it. The Companion and his wife then made as if to eat, but in fact they spent the night with empty stomachs. The next day when the Companion went to find the Messenger of God, the latter said to him, "This night God smiled." It was then that God revealed these words, "and they prefer the others before themselves, although there be indigence among them" [Qur'an 59.9]. Islam. Hadith of Bukhari The fame of Rantideva is sung in this and the other world, Rantideva, who, though himself hungry, was in the habit of giving away his wealth as it came, while trusting in God to provide his needs. Even in time of famine, Rantideva continued his generosity though his family was reduced to poverty. For forty-eight days he and his family were starving; a little liquid, and that enough for only one, was all that remained. As he was about to drink it, an outcaste came begging for water. Rantideva was moved at the sight and said, "I do not desire from God the great state attended by divine powers or even deliverance from rebirth. Establishing myself in the hearts of all beings, I take on myself their suffering so that they may be rid of their misery." So saying, the compassionate king gave that little liquid to the outcaste, though he himself was dying of thirst. The gods of the three worlds came and desired to bestow upon him manifold blessings, but Rantideva, who had no attachment or desire, merely bowed to Lord Vasudeva [Krishna] in devotion. Hinduism. Srimad Bhagavatam 9

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