Part I the Religions of Indian Origin
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Tapas in the Rg Veda
TAPAS IN THE ---RG VEDA TAPAS IN THE RG VEDA By ANTHONY L. MURUOCK, B.A. A Thesis Submitted to the School of Graduate Studies in Partial Fulfilment of the Requirements for the Degree Master of Arts McMaster University April 1983 MASTER OF ARTS (1983) McMaster University (Religious Studies) Hamilton, Ontario TITLE: Tapas in the fuL Veda AUTHOR: Anthony L. Murdock, B.A. (York University) SUPERVISORS: Professor D. Kinsley Professor P. Younger Professor P. Granoff NUMBER OF PAGES: v, 95 ii ABSTRACT It is my contention in this thesis that the term tapas means heat, and heat only, in the Bi[ Veda. Many reputable scholars have suggested that tapas refers to asceticism in several instances in the RV. I propose that these suggestions are in fact unnecessary. To determine the exact meaning of tapas in its many occurrences in the RV, I have given primary attention to those contexts (i.e. hymns) in which the meaning of tapas is absolutely unambiguous. I then proceed with this meaning in mind to more ambiguous instances. In those instances where the meaning of tapas is unambiguous it always refers to some kind of heat, and never to asceticism. Since there are unambiguous cases where ~apas means heat in the RV, and there are no unambiguous instances in the RV where tapas means asceticism, it only seems natural to assume that tapas means heat in all instances. The various occurrences of tapas as heat are organized in a new system of contextual classifications to demonstrate that tapas as heat still has a variety of functions and usages in the RV. -
JUN 0 5 1992 U~T1an"R
MEANING IN ARCHITECTURE: AN INVESTIGATION OF THE INDIGENOUS ENVIRONMENT IN BANGLADESH SAIF-UL- HAQ Bachelor of Architecture Bangladesh University of Engineering and Technology Dhaka, 1986 Submitted to the Department of Architecture in partial fulfillment of the requirements for the degree Master of Science in Architecture Studies at the Massachusetts Institute of Technology June, 1992 @ Saif-ul- Haq, 1992 The author hereby grants to M.I.T. the permission to reproduce and distribute publicly copies of this thesis document in whole or in part. Sdnature of Author Department of Architecture May 08, 1992 Saif-tIf- Haq Certified by Visiting Professor of Architecture, 'Ihesis Supervisor Ronald Bentley Lewcock Accepted by I Chairman, I Ibebartmental Committee for Graduate Students Julian Beinart Rotch MASSACHUSETS INSTITUTE OF TECHNOLOGY JUN 0 5 1992 U~t1An"r- MEANING IN ARCHITECTURE: AN INVESTIGATION OF THE INDIGENOUS ENVIRONMENT IN BANGLADESH Saif-ul- Haq Submitted to the Department of Architecture in partial fulfillment of the requirements for the degree Master of Science in Architecture Studies at the Massachusetts Institute of Technology. June, 1992. ABSTRACT A meaningful environment forms a necessary and essential part of a meaningful existence. Meaning is an interpretive problem, and meaning in architecture is difficult to grasp. Theoretical insights into meaning have to be based on analysis of existing and historical environments. The history of great architecture is a description of man's search and discovery of meaning under different conditions. This, in turn, may be used to help improve today's understanding of architecture. This study is triggered by a fundamental need to understand the architecture of Bangladesh. -
A Study of the Early Vedic Age in Ancient India
Journal of Arts and Culture ISSN: 0976-9862 & E-ISSN: 0976-9870, Volume 3, Issue 3, 2012, pp.-129-132. Available online at http://www.bioinfo.in/contents.php?id=53. A STUDY OF THE EARLY VEDIC AGE IN ANCIENT INDIA FASALE M.K.* Department of Histroy, Abasaheb Kakade Arts College, Bodhegaon, Shevgaon- 414 502, MS, India *Corresponding Author: Email- [email protected] Received: December 04, 2012; Accepted: December 20, 2012 Abstract- The Vedic period (or Vedic age) was a period in history during which the Vedas, the oldest scriptures of Hinduism, were composed. The time span of the period is uncertain. Philological and linguistic evidence indicates that the Rigveda, the oldest of the Vedas, was com- posed roughly between 1700 and 1100 BCE, also referred to as the early Vedic period. The end of the period is commonly estimated to have occurred about 500 BCE, and 150 BCE has been suggested as a terminus ante quem for all Vedic Sanskrit literature. Transmission of texts in the Vedic period was by oral tradition alone, and a literary tradition set in only in post-Vedic times. Despite the difficulties in dating the period, the Vedas can safely be assumed to be several thousands of years old. The associated culture, sometimes referred to as Vedic civilization, was probably centred early on in the northern and northwestern parts of the Indian subcontinent, but has now spread and constitutes the basis of contemporary Indian culture. After the end of the Vedic period, the Mahajanapadas period in turn gave way to the Maurya Empire (from ca. -
What Is Sri Vidya?
What is Sri Vidya? Home Art Gifts Alexander Order Coats-of-Arms Articles Latest News Art Gallery Spiritual Corner Come With Us to India: Kumbha Mela 2001 What is Sri Vidya? By Swami Veda Bharati Om. Sri. What is Sri Vidya? I shall try to answer this question the only way it can be answered, in a very roundabout way. For, defining is confining. We need to rise beyond the realm of our definitions. It is like the new trend in the computer science known as the fuzzy logic. If you can appreciate fuzzy logic or the theory of chaos, then you would somewhat understand what it means to rise beyond mere apparent definitions and becoming all-conclusive, where the order is not quite as easily visible, quite as simply discernable as it is in the well-defined axioms or axiomatic logic based on S is P, S is not P. It is not so in Sri Vidya, the science of Sri, God's science of the universe. The concept of Sri forms the entire Hindu-buddhist civilization, directly or indirectly, quite often in small segments and powers. However, even in this area of ancient civilizations, with the exception of, say, one in half a billion people, no one really understands what Sri Vidya is because learning Sri Vidya is not like mastering any of the sciences, it is mastering one's own self. It is God's science of the universe, God's science of self-knowledge, that very self-knowledge where God within us also knows Herself. One of the countries where the word Sri is very popular is the Bali Island of Indonesia. -
Linguistics Development Team
Development Team Principal Investigator: Prof. Pramod Pandey Centre for Linguistics / SLL&CS Jawaharlal Nehru University, New Delhi Email: [email protected] Paper Coordinator: Prof. K. S. Nagaraja Department of Linguistics, Deccan College Post-Graduate Research Institute, Pune- 411006, [email protected] Content Writer: Prof. K. S. Nagaraja Prof H. S. Ananthanarayana Content Reviewer: Retd Prof, Department of Linguistics Osmania University, Hyderabad 500007 Paper : Historical and Comparative Linguistics Linguistics Module : Indo-Aryan Language Family Description of Module Subject Name Linguistics Paper Name Historical and Comparative Linguistics Module Title Indo-Aryan Language Family Module ID Lings_P7_M1 Quadrant 1 E-Text Paper : Historical and Comparative Linguistics Linguistics Module : Indo-Aryan Language Family INDO-ARYAN LANGUAGE FAMILY The Indo-Aryan migration theory proposes that the Indo-Aryans migrated from the Central Asian steppes into South Asia during the early part of the 2nd millennium BCE, bringing with them the Indo-Aryan languages. Migration by an Indo-European people was first hypothesized in the late 18th century, following the discovery of the Indo-European language family, when similarities between Western and Indian languages had been noted. Given these similarities, a single source or origin was proposed, which was diffused by migrations from some original homeland. This linguistic argument is supported by archaeological and anthropological research. Genetic research reveals that those migrations form part of a complex genetical puzzle on the origin and spread of the various components of the Indian population. Literary research reveals similarities between various, geographically distinct, Indo-Aryan historical cultures. The Indo-Aryan migrations started in approximately 1800 BCE, after the invention of the war chariot, and also brought Indo-Aryan languages into the Levant and possibly Inner Asia. -
Contested Past. Anti-Brahmanical and Hindu
<TARGET "ber1" DOCINFO AUTHOR "Michael Bergunder"TITLE "Contested Past"SUBJECT "Historiographia Linguistica 31:1 (2004)"KEYWORDS ""SIZE HEIGHT "240"WIDTH "160"VOFFSET "2"> Contested Past Anti-Brahmanical and Hindu nationalist reconstructions of Indian prehistory* Michael Bergunder Universität Heidelberg 1. Orientalism When Sir William Jones proposed, in his famous third presidential address before the Asiatick Society in 1786, the thesis that the Sanskrit language was related to the classical European languages, Greek and Latin, and indeed to Gothic, Celtic and Persian, this was later received not only as a milestone in the history of linguistics. This newly found linguistic relationship represented at the same time the most important theoretical foundation on which European Orientalists reconstructed a pre-history of South Asia, the main elements of which achieved general recognition in the second half of the 19th century. According to this reconstruction, around the middle of the second millenium BCE, Indo-European tribes who called themselves a¯rya (Aryans) migrated from the north into India where they progressively usurped the indigenous popula- tion and became the new ruling class. In colonial India this so-called “Aryan migration theory” met with an astonishing and diverse reception within the identity-forming discourses of different people groups. The reconstruction of an epoch lying almost three to four thousand years in the past metamorphosed, in the words of Jan Assman, into an ‘internalized past’, that is, through an act of semioticization the Aryan migration was transformed into a ‘hot memory’ in Levi-Strauss’s sense, and thereby into a ‘founding history, i.e. a myth’ (Assman 1992:75–77). -
CERTIFICATE It Is Hereby Declared That This Work Has Not Been Submitted for a Higher Degree to Any Other University Or Instituti
CERTIFICATE It is hereby declared that this work has not been submitted for a higher degree to any other University or Institution. L. Peter Kollar. / **/ ' (* KEN5INGTDN £ V °o V * Li 8RARV SUMMARY This is a study of symbolism in traditional Hindu architecture. It is based upon the Shri Minakshi Sundareswar, The Great Temple at Madura, South India, visited by the author in i960. The formal arrangement of this temple is the pivot around -which the examination of the principles of architectural symbolism revolves. The general principles as well as the particular symbolic expressions are elucidated by constant reference to the sacred texts of the Hindu tradition. The key to all this is the Hindu doctrine itself, but no attempt could be made to expose its integrality on these pages. However, the introduction and the footnotes contain sufficient references and brief explanations to enable one to follow the theme without undue difficulty even if the subject were unfamiliar. The study develops the meaning of the architectural layout by approaching the temple from the outside and gradually progressing towards its core. During this passage the nature of symbolism is discovered in successively higher degrees until it becomes clear that the temple - in its detail as well as in its entirety - is a meta physical symbol and its construction a metaphysical rite. It expresses by means of silent architectural forms the selfsame doctrine which is recorded verbally in the sacred texts. SYMBOLISM IN HINDU ARCHITECTURE as revealed in the SHRI IvUNAKSHI SUNDARESWAR A study for the degree of Master of Architecture L« Peter Kollar A.A.S.T.C., A.R.A.I.A, Sydney, 1962 ii CONTENTS List of Plates .. -
The Upanishads- an Overview
The Upanishads- An overview (S.N.Sastri) The word ‘Upanishad’ denotes Brahma-vidya by its derivation. Sri Sankara Bhagavatpada says in his Bhashya on the Kathopanishad that this word is derived by adding the prefixes ‘upa’ (meaning near) and ‘ni’ (with certainty) to the root ‘sad’ which means ‘to destroy’, ‘to reach’, and ‘to loosen’. Thus the meaning of the word ‘Upanishad’ is that it is the knowledge that destroys the seeds of worldly existence such as ignorance in the case of those seekers of liberation who, after becoming free from all desires approach (upa sad) this knowledge. The subject-matter of the upanishads is Brahman, the only Reality. Brihadaaranyaka upanishad, 3. 9. 26 says, “I ask you about Him, the Purusha of the upanishads”. The upanishads are the only source of knowledge about Brahman. The method adopted in Vedanta to impart the knowledge of Brahman is known as the method of superimposition ( adhyaaropa ) and subsequent negation ( apavaada ). In the Bhashya on Br.up.4.4.25 Bhagavatpada says, “The transmigrating self is indeed Brahman. He who knows the self as Brahman which is beyond fear becomes Brahman. This is the purport of the whole upanishad put in a nutshell. It is to bring out this purport that the ideas of creation, maintenance and dissolution of the universe, as well as the ideas of action, its factors and results were superimposed on the Self. Then, by the negation of the superimposed attributes the true nature of Brahman as free from all attributes has been brought out”. This is the method of adhyaaropa and apavaada, superimposition and negation, which is adopted by Vedanta. -
Isavasya Upanishad
ISAVASYA UPANISHAD 1 SHANTI MANTRA Om poornamadah poornamidam I Poornaath poorna mudachyate I Poornasya poorna madaaya I Poorname vaava sishyate I Om shanti shanti shanti hi II Om, That is Full, This also is Full, From Fullness comes that Fullness, Taking Fullness from Fullness, Fullness Indeed Remains. Om Peace, Peace, Peace. Isavasya Upanishad Shukla Yajur Veda 18 Mantras - Jnana Yoga Verse 1 - Jnana Yoga Sara Elaboration . Verse 4 - 8 - Nivritti Marga Verse 2 - Karma Yoga Sara - Karma Yoga Elaboration. Verse 9 - 14 - Pravirthi Marga - One who does not follow Karma Verse 3 - Upasakas prayer Yoga / Jnana Verse 15 - 18 Yoga criticised. for Krama Mukti 3 INTRODUCTION 1. Dasa Upanishad : 2. Isavasya and Brihadaranyaka belongs to shukla yajur veda. • Isavasya Upanishad or Isho Upanishad (2 Names). Mantra Upanishad Brahmana Upanishad - Beginning of Veda - Later portion of Veda. - Isavasya Upanishad - Commentary on Mantra / Portion - Mundak Upanishad - Brihadaranyaka Upanishad (Commentary on Isavasya Upanishad) - Prasno Upanishad (Commentary on Mundak Upanishad) 3. Most words used in contextual meaning not in dictionary meaning. 4 4) Shanti Mantra : 1st Explanation That is Whole, this is Whole ; from the Whole, the Whole becomes manifest. From the Whole, when the Whole is negated, what remains is again the Whole. Atma, Chaitanyam, Conciousness Svarupam Jivatma Paramatma Atma Chaitanyam, 3 Sharirams (Prakrti, Atma Chaitanyam, 3 Prapanchas (Maya, Conciousness Svarupam Matter, Nama / Rupa) Conciousness Svarupam Matter, Nama / Rupa) Sthula Sukshma Karana Sthula Sukshma Karana Vishwa Teijasa Pragya Virat Hiranyagarbha Ishvara 5 1) Poornam Adhaha, Poornam Idam : Poornam Adhah Poornam Idam Paramatma is Poornaha, Jivatma is Poornaha, infinite, infinite, whole whole • Equating them we can say, Jivatma and Paramatma are one and the same, both infinite. -
Narada - Wikipedia
10. 10. 2019 Narada - Wikipedia Narada Narada (Sanskrit: , Nārada) is a Vedic sage, famous in Hindu नारद Narada traditions as a traveling musician and storyteller, who carries news and enlightening wisdom.[1][2] He appears in a number of Hindu texts, notably Devarshi the Mahabharata telling yudhishtra the prahlada story the Ramayana as Messenger of Gods warning Ravan. as well as in the Puranas.[2] Once God decided that it was time for Him to descend to earth to set matters right, most lesser Gods came down too as someone or the other to aid and enjoy a ringside view of epochal events. He is also referred to as the king of all sages or rishis, meaning Rishiraj. He was gifted with the boon of knowledge, past, present and future. Once his knowledge became a hindrance in God's designs. He was therefore cursed that although he would tell the truth and warn people, they would never believe him. In Indian texts, Narada travels to distant worlds and realms (Sanskrit: lokas). He is depicted carrying a khartal (musical instrument) and tambura with the name Mahathi and is generally regarded as one of the great masters of the ancient musical instrument. This instrument is known by the name "mahathi"[3][4] which he uses to accompany his singing of hymns, prayers and mantras. In the Vaishnavism tradition of Hinduism, he is presented as a sage with devotion to Lord Vishnu. Narada is described as both wise and mischievous in some Sage Narada humorous tales. Vaishnav enthusiasts depict him as a pure, elevated soul Affiliation Devotee of Vishnu, who glorifies Vishnu through his devotional songs, singing the names Hari Deva and Narayana, and therein demonstrating bhakti yoga. -
Devotional Practices (Part -1)
Devotional Practices (Part -1) Hare Krishna Sunday School International Society for Krishna Consciousness Founder Acarya : His Divine Grace AC. Bhaktivedanta Swami Prabhupada Price : $4 Name _ Class _ Devotional Practices ( Part - 1) Compiled By : Tapasvini devi dasi Vasantaranjani devi dasi Vishnu das Art Work By: Mahahari das & Jay Baldeva das Hare Krishna Sunday School , , ,-:: . :', . • '> ,'';- ',' "j",.v'. "'.~~ " ""'... ,. A." \'" , ."" ~ .. This book is dedicated to His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, the founder acarya ofthe Hare Krishna Movement. He taught /IS how to perform pure devotional service unto the lotus feet of Sri Sri Radha & Krishna. Contents Lesson Page No. l. Chanting Hare Krishna 1 2. Wearing Tilak 13 3. Vaisnava Dress and Appearance 28 4. Deity Worship 32 5. Offering Arati 41 6. Offering Obeisances 46 Lesson 1 Chanting Hare Krishna A. Introduction Lord Caitanya Mahaprabhu, an incarnation ofKrishna who appeared 500 years ago, taught the easiest method for self-realization - chanting the Hare Krishna Maha-mantra. Hare Krishna Hare Krishna '. Krishna Krishna Hare Hare Hare Rama Hare Rams Rams Rama Hare Hare if' ,. These sixteen words make up the Maha-mantra. Maha means "great." Mantra means "a sound vibration that relieves the mind of all anxieties". We chant this mantra every day, but why? B. Chanting is the recommended process for this age. As you know, there are four different ages: Satya-yuga, Treta-yuga, Dvapara-yuga and Kali-yuga. People in Satya yuga lived for almost 100,000 years whereas in Kali-yuga they live for 100 years at best. In each age there is a different process for self realization or understanding God . -
Cambridge Ordinary Level HINDUISM 2055/01 Paper 1 October/November 2018 MARK SCHEME Maximum Mark
Cambridge Assessment International Education Cambridge Ordinary Level HINDUISM 2055/01 Paper 1 October/November 2018 MARK SCHEME Maximum Mark: 100 Published This mark scheme is published as an aid to teachers and candidates, to indicate the requirements of the examination. It shows the basis on which Examiners were instructed to award marks. It does not indicate the details of the discussions that took place at an Examiners’ meeting before marking began, which would have considered the acceptability of alternative answers. Mark schemes should be read in conjunction with the question paper and the Principal Examiner Report for Teachers. Cambridge International will not enter into discussions about these mark schemes. Cambridge International is publishing the mark schemes for the October/November 2018 series for most Cambridge IGCSE™, Cambridge International A and AS Level components and some Cambridge O Level components. This document consists of 18 printed pages. © UCLES 2018 [Turn over 2055/01 Cambridge O Level – Mark Scheme October/November PUBLISHED 2018 Generic Marking Principles These general marking principles must be applied by all examiners when marking candidate answers. They should be applied alongside the specific content of the mark scheme or generic level descriptors for a question. Each question paper and mark scheme will also comply with these marking principles. GENERIC MARKING PRINCIPLE 1: Marks must be awarded in line with: • the specific content of the mark scheme or the generic level descriptors for the question • the specific skills defined in the mark scheme or in the generic level descriptors for the question • the standard of response required by a candidate as exemplified by the standardisation scripts.