Vedic Literature
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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. -
Bhakti and Sraddha
(8) Journal of Indian and Buddhist Studies Vol. 41, No. 1, December 1992 Bhakti and Sraddha Norio SEKIDO As Mahayana Buddhism developed, the concept of God, Buddha as God begin to take place. The tradition of worship gradually increased. One critic says that after the demise of Buddha, slowly and slowly his image was adorned by his followers. The major and minor disciples accepted him as the supreme God). Thus devotion or bhakti emerged in Mahayana Buddhism. He was called Amitabha Buddha.2) Vasubandhu prescribed five methods of worship like the Hindu concept of devotion. The repetition of the name of Buddha has been conceived to be essential for the realisation of freedom from suffering in many sects of Mahayana Buddhism. Fa-hien then reached Pataliputra, where he came across a distinguished Brahmana called Radhasvami, who. was a Buddhist by faith. He had clear discernment and deep knowledge. He taught Mahayana doctrines to Fa-hien. He was revered by the king of the country. He was instrumental in popularising Buddhism. Sramanas from other countries came to comprehend the Truth. By the side of the ASoka stupa, there was a Mahayana monastery, grand and beautiful, there was also a Hinayana monastery. The two together had about 600 to 700 monks. Here was another teacher known as Manjusri, who was proficient like Radhasvami. To him flocked Maha- yana students from all countries. Modern scholars of the Bhagavad-Gita have almost unf ormly translated the word Sraddha with the English word faith' or the German word Glaube. In view of the near unanimity of preference for the word faith in translating the word Sraddha, one is apt to think that the word adequately conveys the significance of the original.3 As in Bhakti in Hinduism, the company of sutra is very helpful for the -533- Bhakti and Sraddha (N. -
9789004400139 Webready Con
Vedic Cosmology and Ethics Gonda Indological Studies Published Under the Auspices of the J. Gonda Foundation Royal Netherlands Academy of Arts and Sciences Edited by Peter C. Bisschop (Leiden) Editorial Board Hans T. Bakker (Groningen) Dominic D.S. Goodall (Paris/Pondicherry) Hans Harder (Heidelberg) Stephanie Jamison (Los Angeles) Ellen M. Raven (Leiden) Jonathan A. Silk (Leiden) volume 19 The titles published in this series are listed at brill.com/gis Vedic Cosmology and Ethics Selected Studies By Henk Bodewitz Edited by Dory Heilijgers Jan Houben Karel van Kooij LEIDEN | BOSTON This is an open access title distributed under the terms of the CC-BY-NC 4.0 License, which permits any non-commercial use, distribution, and reproduction in any medium, provided the original author(s) and source are credited. Library of Congress Cataloging-in-Publication Data Names: Bodewitz, H. W., author. | Heilijgers-Seelen, Dorothea Maria, 1949- editor. Title: Vedic cosmology and ethics : selected studies / by Henk Bodewitz ; edited by Dory Heilijgers, Jan Houben, Karel van Kooij. Description: Boston : Brill, 2019. | Series: Gonda indological studies, ISSN 1382-3442 ; 19 | Includes bibliographical references and index. Identifiers: LCCN 2019013194 (print) | LCCN 2019021868 (ebook) | ISBN 9789004400139 (ebook) | ISBN 9789004398641 (hardback : alk. paper) Subjects: LCSH: Hindu cosmology. | Hinduism–Doctrines. | Hindu ethics. Classification: LCC B132.C67 (ebook) | LCC B132.C67 B63 2019 (print) | DDC 294.5/2–dc23 LC record available at https://lccn.loc.gov/2019013194 Typeface for the Latin, Greek, and Cyrillic scripts: “Brill”. See and download: brill.com/brill‑typeface. ISSN 1382-3442 ISBN 978-90-04-39864-1 (hardback) ISBN 978-90-04-40013-9 (e-book) Copyright 2019 by Henk Bodewitz. -
Indian Psychology: the Connection Between Mind, Body, and the Universe
Pepperdine University Pepperdine Digital Commons Theses and Dissertations 2010 Indian psychology: the connection between mind, body, and the universe Sandeep Atwal Follow this and additional works at: https://digitalcommons.pepperdine.edu/etd Recommended Citation Atwal, Sandeep, "Indian psychology: the connection between mind, body, and the universe" (2010). Theses and Dissertations. 64. https://digitalcommons.pepperdine.edu/etd/64 This Dissertation is brought to you for free and open access by Pepperdine Digital Commons. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of Pepperdine Digital Commons. For more information, please contact [email protected], [email protected], [email protected]. Pepperdine University Graduate School of Education and Psychology INDIAN PSYCHOLOGY: THE CONNECTION BETWEEN MIND, BODY, AND THE UNIVERSE A clinical dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Psychology by Sandeep Atwal, M.A. July, 2010 Daryl Rowe, Ph.D. – Dissertation Chairperson This clinical dissertation, written by Sandeep Atwal, M.A. under the guidance of a Faculty Committee and approved by its members, has been submitted to and accepted by the Graduate Faculty in partial fulfillment of the requirements for the degree of DOCTOR OF PSYCHOLOGY ______________________________________ Daryl Rowe, Ph.D., Chairperson ______________________________________ Joy Asamen, Ph.D. ______________________________________ Sonia Singh, -
Upanishad Vahinis
Glossary This glossary contains Sanskrit words, people, places, and literature that appear in Upanishad Vahini. Some Sanskrit words have made their way into English and appear in English dictionaries. A few of them are used without definition in the text, but they are defined in this glossary. Among them areAtma , dharma, guru, karma, yogas, and yogi. The text uses standard spellings for Sanskrit, and this glossary provides the same spellings. But some of the Sanskrit compounds have been hyphenated between their constituent words to aid those who want to analyze the meanings of individual words. When compound words are broken, individual words are given. Aagama. That which has come or originated. The primeval source of knowledge. A name for Vedas. aapo-jyoti. Splendour of water. abhasa. Appearance, superimposition of false over real. a-bhaya. Fearlessness. a-chetana. Non-intelligent, unconscious, inert, senseless. a-dharma. Evil, unjustice. adhyasa. Superimposition. adi-atma. Pertaining to the individual soul, spirit, or manifestation of supreme Brahman. adi-atmic. Pertaining to adi-atma. adi-bhauthika. Pertaining to the physical or material world; the fine spiritual aspect of material objects. adi-daivika. Pertaining to divinity or fate, e.g. natural disasters. aditya. Sun. Aditya. Son of Aditi; there were twelve of them, one of them being Surya, the sun, so Surya is sometimes called Aditya. a-dwaitha. Nondualism or monism, the Vedantic doctrine that everything is God. a-dwaithic. Of or pertaining to a-dwaitha. agni. Fire element. Agni. God of fire. Agni-Brahmana. Another word for the Section on horse sacrifice. agnihotra. Ritual of offering oblations in the holy fireplace. -
Paper 07 16 E Group
E GROUP COLET HOUSE 9 JULY 200 7 The Gunas Ouspensky was always interested in the origin of the System. He thought that some of it came from Samkhya, one of the 6 schools of Indian Vedic philosophy. This school – founded around 500 BC – does not exist now as an active tradition, but some of its elements have been incorporated in other schools, notably Yoga and Advaita. The teaching on the Gunas came originally from Samkhya. The Gunas (strict translation, strings) correspond to the three forces of the System: Rajas = active force Tamas = passive force Sattva = neutralising force. Ouspensky used to start the teaching of triads in this way: This is the first idea that was explained in the System and at the time when we first spoke of it in St Petersburg when we first learned it, I r ealized that this idea is the same as the idea of triads in Indian philosophy. In Sankhya philosophy you find the idea of three Gunas and it is explained there that there are three forces and their combination produces all the phenomena in the world. In Sankhya philosophy it is put like that: three Gunas have seven combinations, one combination incomprehensible for our mind and six combinations comprehensible for our mind. [ A Record of Meetings , 17.1.38] Exactly where Ouspensky found this account of the Sa mkhya triads is unclear, because in the main corpus of Hindu literature there is little about the order of action of the Gunas, just a single mention of six triads in the Mah abharata . -
An Understanding of Maya: the Philosophies of Sankara, Ramanuja and Madhva
An understanding of Maya: The philosophies of Sankara, Ramanuja and Madhva Department of Religion studies Theology University of Pretoria By: John Whitehead 12083802 Supervisor: Dr M Sukdaven 2019 Declaration Declaration of Plagiarism 1. I understand what plagiarism means and I am aware of the university’s policy in this regard. 2. I declare that this Dissertation is my own work. 3. I did not make use of another student’s previous work and I submit this as my own words. 4. I did not allow anyone to copy this work with the intention of presenting it as their own work. I, John Derrick Whitehead hereby declare that the following Dissertation is my own work and that I duly recognized and listed all sources for this study. Date: 3 December 2019 Student number: u12083802 __________________________ 2 Foreword I started my MTh and was unsure of a topic to cover. I knew that Hinduism was the religion I was interested in. Dr. Sukdaven suggested that I embark on the study of the concept of Maya. Although this concept provided a challenge for me and my faith, I wish to thank Dr. Sukdaven for giving me the opportunity to cover such a deep philosophical concept in Hinduism. This concept Maya is deeper than one expects and has broaden and enlightened my mind. Even though this was a difficult theme to cover it did however, give me a clearer understanding of how the world is seen in Hinduism. 3 List of Abbreviations AD Anno Domini BC Before Christ BCE Before Common Era BS Brahmasutra Upanishad BSB Brahmasutra Upanishad with commentary of Sankara BU Brhadaranyaka Upanishad with commentary of Sankara CE Common Era EW Emperical World GB Gitabhasya of Shankara GK Gaudapada Karikas Rg Rig Veda SBH Sribhasya of Ramanuja Svet. -
Part 4 Hare Krishna Prabhujis and Matajis, Please Accept My
Give Your Best to Krishna - Part 4 Date: 2020-09-04 Author: Sudarshana devi dasi Hare Krishna Prabhujis and Matajis, Please accept my humble obeisances. All glories to Srila Prabhupada and Srila Gurudeva. This is in continuation of the previous offering titled, "Give Your Best to Krishna" wherein we were meditating on Srimad Bhagavatam verse 1.14.38. In the previous offerings we saw 1) The members of Yadu family, pure devotees, always give best possible thing to Krishna. 2) Best part of day (early morning hours), our life (childhood and healthy body) should be dedicated to Krishna. 3) Best service is to give Krishna to all - in the form of Holy Names, Bhagavad Gita and Bhagavatam. 4) Hand-over everything to Krishna and be fearless. Now we shall try to meditate on this verse further. In Srimad Bhagavatam Canto 8, we find the nice example of Bali Maharaj who surrendered himself completely to Lord Vamanadev. Lord Vamana appeared in the sacrificial arena of Bali Maharaj in the form a dwarf brahmana. Bali Maharaj received Him nicely, washed His lotus feet and sprinkled the water on his head and requested Him to ask for charity. Lord asked him for 3 paces of land. Sukracarya knew that dwarf brahmana Vamana is Lord Vishnu and so he forbade his disciple not to give charity. He explained that in subduing others, in joking, in responding to danger, in acting for the welfare of others, and so on, one could refuse to fulfill one’s promise, and there would be no fault. By this philosophy, Śukracarya tried to dissuade Bali Mahāraja from giving land to Lord Vamanadeva. -
Redalyc.The Universalization of the Bhakti Yoga of Chaytania
VIBRANT - Vibrant Virtual Brazilian Anthropology E-ISSN: 1809-4341 [email protected] Associação Brasileira de Antropologia Brasil Silva da Silveira, Marcos The Universalization of the Bhakti Yoga of Chaytania Mahaprabhu. Ethnographic and Historic Considerations VIBRANT - Vibrant Virtual Brazilian Anthropology, vol. 11, núm. 2, diciembre, 2014, pp. 371-405 Associação Brasileira de Antropologia Brasília, Brasil Available in: http://www.redalyc.org/articulo.oa?id=406941918013 How to cite Complete issue Scientific Information System More information about this article Network of Scientific Journals from Latin America, the Caribbean, Spain and Portugal Journal's homepage in redalyc.org Non-profit academic project, developed under the open access initiative The Universalization of the Bhakti Yoga of Chaytania Mahaprabhu Ethnographic and Historic Considerations Marcos Silva da Silveira Abstract Inspired by Victor Turner’s concepts of structure and communitas, this article commences with an analysis of the Gaudiya Vaishnavas – worshipers of Radha, and Krishna Chaitanya Mahaprabhu followers. Secondly, we present data from ethnographic research conducted with South American devotees on pilgrimage to the ceremonial center ISCKON in Mayapur, West Bengal, during the year 1996, for a resumption of those initial considerations. The article seeks to demonstrate that the ritual injunction characteristic of Hindu sects, only makes sense from the individual experience of each devotee. Keywords: religion, Hinduism, New Age, Hare Krishna, ritual process Resumo Este artigo trata de revisitar o conceito consagrado de Victor Turner Estrutura – Communitas , tendo, como ponto de partida, uma análise de seus estudos de caso do Leste da Índia , em particular, entre os Gaudiya Vaishnavas – adoradores de Radha e Krishna, seguidores de Chaitanya Mahaprabhu. -
The Atharvaveda and Its Paippalādaśākhā Arlo Griffiths, Annette Schmiedchen
The Atharvaveda and its Paippalādaśākhā Arlo Griffiths, Annette Schmiedchen To cite this version: Arlo Griffiths, Annette Schmiedchen. The Atharvaveda and its Paippalādaśākhā: Historical and philological papers on a Vedic tradition. Arlo Griffiths; Annette Schmiedchen. 11, Shaker, 2007, Indologica Halensis, 978-3-8322-6255-6. halshs-01929253 HAL Id: halshs-01929253 https://halshs.archives-ouvertes.fr/halshs-01929253 Submitted on 5 Dec 2018 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Griffiths, Arlo, and Annette Schmiedchen, eds. 2007. The Atharvaveda and Its Paippalādaśākhā: Historical and Philological Papers on a Vedic Tradition. Indologica Halensis 11. Aachen: Shaker. Contents Arlo Griffiths Prefatory Remarks . III Philipp Kubisch The Metrical and Prosodical Structures of Books I–VII of the Vulgate Atharvavedasam. hita¯ .....................................................1 Alexander Lubotsky PS 8.15. Offense against a Brahmin . 23 Werner Knobl Zwei Studien zum Wortschatz der Paippalada-Sam¯ . hita¯ ..................35 Yasuhiro Tsuchiyama On the meaning of the word r¯as..tr´a: PS 10.4 . 71 Timothy Lubin The N¯ılarudropanis.ad and the Paippal¯adasam. hit¯a: A Critical Edition with Trans- lation of the Upanis.ad and Nar¯ ayan¯ . a’s D¯ıpik¯a ............................81 Arlo Griffiths The Ancillary Literature of the Paippalada¯ School: A Preliminary Survey with an Edition of the Caran. -
Creation, Creator and Causality: Perspectives from Purānic Genre of Hindu Literature
IAFOR Journal of Literature & Librarianship Volume 8 – Issue 1 – Winter 2019 Creation, Creator and Causality: Perspectives from Purānic Genre of Hindu Literature Sivaram Sivasubramanian Jain (deemed-to-be-university), India Rajani Jairam Jain (deemed-to-be-university), India 139 IAFOR Journal of Literature & Librarianship Volume 8 – Issue 1 – Winter 2019 Abstract Inspirited by a growing recognition of the need for an interdisciplinary approach in dealing with science and religion, this article aims to decode the nature of the causal relationship between creator and creation as epitomized in a few select scriptures of Purānic genre of Hindu Literature. The present study is part of an overarching effort to understand how ancient Indian knowledge and culture have supported profound metaphysical inquiries amidst flourishing religious practices. The nature of this work requires the utilization of a research protocol that combines the exploratory interpretation of scriptures and an explanation of causality. Notably, there is a consensus among the Purānas on the fundamental tenet that a primal creator is the eternal cause of the cycle of creation, sustenance, dissolution, and re-creation. Working from this premise, Purānas depict the primal creator as imperceptible, enigmatic, and absolute; hence, a thorough understanding is impossible. With this underlying principle, Purānas provide a metaphysical basis for the Hindu Trinity (Brahma, Vishnu, Rudra), the quintessence of Hindu Theology. This research paper concludes that the Purānas chosen for this study (a) point to a relational causality of creation of this universe that manifests from the unmanifest creator, and (b) proffer an intriguing description of how equilibrium-disequilibrium among gunas influence the cycle of cause-effect. -
Secondary Indian Culture and Heritage
Culture: An Introduction MODULE - I Understanding Culture Notes 1 CULTURE: AN INTRODUCTION he English word ‘Culture’ is derived from the Latin term ‘cult or cultus’ meaning tilling, or cultivating or refining and worship. In sum it means cultivating and refining Ta thing to such an extent that its end product evokes our admiration and respect. This is practically the same as ‘Sanskriti’ of the Sanskrit language. The term ‘Sanskriti’ has been derived from the root ‘Kri (to do) of Sanskrit language. Three words came from this root ‘Kri; prakriti’ (basic matter or condition), ‘Sanskriti’ (refined matter or condition) and ‘vikriti’ (modified or decayed matter or condition) when ‘prakriti’ or a raw material is refined it becomes ‘Sanskriti’ and when broken or damaged it becomes ‘vikriti’. OBJECTIVES After studying this lesson you will be able to: understand the concept and meaning of culture; establish the relationship between culture and civilization; Establish the link between culture and heritage; discuss the role and impact of culture in human life. 1.1 CONCEPT OF CULTURE Culture is a way of life. The food you eat, the clothes you wear, the language you speak in and the God you worship all are aspects of culture. In very simple terms, we can say that culture is the embodiment of the way in which we think and do things. It is also the things Indian Culture and Heritage Secondary Course 1 MODULE - I Culture: An Introduction Understanding Culture that we have inherited as members of society. All the achievements of human beings as members of social groups can be called culture.