DOCSLIB.ORG

What Is Called Tretagni in Hinduism Is the Question Standing for Answer

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
What Is Called Tretagni in Hinduism Is the Question Standing for Answer what is called Tretagni in hinduism is the question standing for answer. we will see the details going step by step. UTHTHISHTATHA MAASWAPTHA AGNIM ICHCHDAVAM BHARATHAA: (Yajur Veda) The above verse of Yajur Veda asks all Bharathiyas to be awake and worship Agni (fire) which is the form of energy which is the root cause for creation. “BHA” in Sanskrit means light. From this we can understand that all those who worship fire/light are called “ Bharatiyas “ and that Vedas are universal By science we understand that heat is produced when an action happens. And action happens when heat is produced. Spanda - movement or vibration happens in any object. The vibration is caused by heat and that is produced by agni. Note: Agni here does not mean a mere fire we see. Agni means fire also. But not only the fire The Spanda shakthi which occurred in the first object (Bhootha or shiva) has made this big creation, The agni cauing the Spanda is described in Vedas as Chitagni Agni: Agni is a Hindu deity, one of the most important of the Vedic gods. He is the god of fire and the acceptor of sacrifices. The sacrifices made to Agni go to the deities because Agni is a messenger from and to the other gods. He is ever-young, because the fire is re-lit every day, and also immortal.Agni is the first word of the first hymn of the Rigveda: agním īḷe puróhitaṃ / yajñásya devám ṛtvíjam / hótāraṃ ratnadhâtamam... The Rishis of the Rig Veda call Agni the Universal Divine Force that unites with the Sun, as the one that acts as the purifier and causes one’s mind to experience the true nature of Truth, and as the one that pervades all that which exists, lighting up the path leading to the cognition and understanding of the Sole Reality. What is called Tretagni in hinduism? Ekagni or Tretagni Ekagni is the Holy fire in which the the chaitanyam of the creating-energy is meditated and Vhree (Rice grain) is offered to the Agni with recitation of prescribed mantra . This is technically called as Aupasana Tretagni (Sanskrit) [from treta + agni fire] Worshipping Tretagni is called as Agnihotram Tretagni means three sacred fires. Krishna says, "I am the Fire". Krishna is the Fire and the Inner Controller of Fire (Agni). It is the spark of life; it is in man and beasts; it is in trees and plants; it is in Soma and butter. Brahma was Fire before the creation of world, men and beings. Agni is in the sun, flames, altar, hearth. Indra and Agni are twin brothers, the former a warrior and the latter a divine priest. Thus Agni is the Fire god. Gods come in anthropomorphic (Purusavidhah) and non-anthropomorphic (apurusavidhah) forms. Generally fire god is not anthropomorphic, though some have given Agni an anthropomorphic form. There are three kinds of sacred fires (Tretagni): Garhapatya (Domestic fire), DaksinAgni (the Southern fire or AnvAhAryapacana), and Ahavaniya (the Eastern fire). They represent earth, atmosphere and sky and their inherent power. Urvasi (Apsarasas, dancer in Indra's heaven born on earth) the most beautiful damsel in the heavens came down to earth and married Pururavas on the condition that she would eat only one drop of butter once a day, she would keep her pet rams always by her bedside.Once he was chasing to catch the fleeing rams and so Urvasi left him. He was wandering about the world and by chance he saw Urvasi bathing in a river along with four Apsarasas. He begged her to come back. She obliged him. She gave him five sons. The first-born son was Ayus. He continued to beg her to return to him. The Gandharvas in heaven came down, gave a pot of fire and asked him to divide it into three sacred fires according to Vedic precepts. He divided the fire into Garhapatya, Daksina, and Ahavaniya representing Earth, Atmosphere and Sky and the powers inherent in them. Once he did it, he was reunited with Urvasi. To honor them, the two fire-sticks (aranis) were called Pururuvas and Urvasi. When the sticks come together in friction they create heat, fire and light. Garhapatya: Domestic fire. The Lord of the household fire: that is the honored fire god of every household. This fire is inherited in the family household in a patrilineal fashion--father-son transmission. Fire is the link between generations; it is the witness and sanctifier of every rite. Maintaining Garhapatya fire is a sacred duty of every household; without it there are no rites in connection with birth, marriage, death, prevention of disease and catastrophes. Daksinagni: Southern fire. The is the sacrificial fire for Pitrs or forefathers who remain in the South after their demise. It is the fire for the cremation of the dead; thus, it is called flesh-eating fire. The fire should be kept alive. Ahavaniya: The Eastern fire. Ahava = trough. It is the first fire.it is to be kept alive. Shiva's Tryambaka is the name of Lord Shiva as the father of the three worlds – bhu, bhuva and svarga lokas. He is the father and lord of the three mandala’s – Surya, Soma and Agni mandala. He is Maheswara, the lord of the three Guna’s – Satva, Rajas and Tamas. He is the Sadashiva, the teacher of the three tatvas – Atma tatva, Vidya tatva and Shiva tatva. He is the father (cause and source) of the three energies (agni) – Aavahaniya, Garhapatya and Dakshinagni. He is the father of all physical creation through the three-murti bhuta – Prithvi (solid), Jala (liquid) and Tejas or agni (energy). He is the lord of the three heavens created by the dominance of the three Gunas – Rajas (Brahma), Satva (Vishnu) and Tamas (Shiva). Know Him to be the nirakara (formless) Sadashiva as He is above this physical mode and is their Maheswara. Tretagni (Sanskrit) [from treta triad + agni fire] A triad of fire; in Hindu religious ritual the three sacred fires taken collectively -- the sacrificial, the household, and southern fire. These three sacred fires are obtained by the attrition of sticks commonly made of the wood of the Asvattha tree, mystically called the Tree of Wisdom and Knowledge. Srautagni meant for the srauta rites is in the form of three fires burning in three mounds. So it is called tretagni. The section in the Apastamba-sutra dealing with rites performed in it is called "Tretagni-kanda". One who worships the three Agnis is called a "tretagni" or "srautin" and, if he worships the srauta and grhya fires, he is called an "ahitagnin". One who performs an elaborate sacrifice like a somayajna is called a "yajva", "diksita" or "makhin". And one who conducts the greatest of the somayajnas, vajapeya, is known as a "vajapeyin". Sacrifices are called variously "kratu", "makha", "isti", "stoma", "samsta". There are some difference between these. Ancient Tamil works contain references to "mutti" (tretagni or srautagni). One of the three sacred fires, one of the tretagni, is called "garhapatya" and it belongs to the master of the household. It must be kept burning in the garhapatya mound which is circular in shape. In this no oblations are to be made directly. Fire must be taken from it and tended in another mound for the performance of rites relating to the fathers (this is different from the usual sraddha and is ritual performed to the manes every new moon) and also for certain deities. This mound is in the south, so it is called "daksinagni" and it is semicircular in shape. Offerings to deities are made generally in a third fire in the east called "ahavaniya" and it is also to kindled from the garhapatya fire. In the North any yaga or sacrificial rite is called a "havan", the word being derived from "ahavaniya". The ahavaniya mound is square in shape. Big sacrifices like somayajnas and other meant to propitiate deities are to be conducted in the fire taken from the ahavaniya mound to the yagnasala or the hall where a sacrifice is held. If aupasana is a grhyakarma, agnihotra is a srauta ceremony and it too must be performed twice a day. Agniyadhana mentioned before and agnihotra are the first two of the seven haviryajnas. Those who perform agnihotra are called agnihotrins. (Nowadays smoking is referred to as agnihotra and going to the races as asvamedha. Such references are intended to be humorous but are indeed blasphemous.) .
Load more

Recommended publications
  • Volume9 Issue9(2)
    Volume 9, Issue 9(2), September 2020 International Journal of Multidisciplinary Educational Research Published by Sucharitha Publications Visakhapatnam Andhra Pradesh – India Email: [email protected] Website: www.ijmer.in Editorial Board Editor-in-Chief Dr.K. Victor Babu Associate Professor, Institute of Education Mettu University, Metu, Ethiopia EDITORIAL BOARD MEMBERS Prof. S. Mahendra Dev Prof. Igor Kondrashin Vice Chancellor The Member of The Russian Philosophical Indira Gandhi Institute of Development Society Research, Mumbai The Russian Humanist Society and Expert of The UNESCO, Moscow, Russia Prof.Y.C. Simhadri Vice Chancellor, Patna University Dr. Zoran Vujisiæ Former Director Rector Institute of Constitutional and Parliamentary St. Gregory Nazianzen Orthodox Institute Studies, New Delhi & Universidad Rural de Guatemala, GT, U.S.A Formerly Vice Chancellor of Benaras Hindu University, Andhra University Nagarjuna University, Patna University Prof.U.Shameem Department of Zoology Prof. (Dr.) Sohan Raj Tater Andhra University Visakhapatnam Former Vice Chancellor Singhania University, Rajasthan Dr. N.V.S.Suryanarayana Dept. of Education, A.U. Campus Prof.R.Siva Prasadh Vizianagaram IASE Andhra University - Visakhapatnam Dr. Kameswara Sharma YVR Asst. Professor Dr.V.Venkateswarlu Dept. of Zoology Assistant Professor Sri.Venkateswara College, Delhi University, Dept. of Sociology & Social Work Delhi Acharya Nagarjuna University, Guntur I Ketut Donder Prof. P.D.Satya Paul Depasar State Institute of Hindu Dharma Department of Anthropology Indonesia Andhra University – Visakhapatnam Prof. Roger Wiemers Prof. Josef HÖCHTL Professor of Education Department of Political Economy Lipscomb University, Nashville, USA University of Vienna, Vienna & Ex. Member of the Austrian Parliament Dr.Kattagani Ravinder Austria Lecturer in Political Science Govt. Degree College Prof.
    [Show full text]
  • 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.
    [Show full text]
  • A Review on - Amlapitta in Kashyapa Samhita
    Original Research Article DOI: 10.18231/2394-2797.2017.0002 A Review on - Amlapitta in Kashyapa Samhita Nilambari L. Darade1, Yawatkar PC2 1PG Student, Dept. of Samhita, 2HOD, Dept. of Samhita & Siddhantha SVNTH’s Ayurved College, Rahuri Factory, Ahmadnagar, Maharashtra *Corresponding Author: Email: [email protected] Abstract Amlapitta is most common disorders in the society nowadays, due to indulgence in incompatible food habits and activities. In Brihatrayees of Ayurveda, scattered references are only available about Amlapitta. Kashyapa Samhita was the first Samhita which gives a detailed explanation of the disease along with its etiology, signs and symptoms with its treatment protocols. A group of drugs and Pathyas in Amlapitta are explained and shifting of the place is also advised when all the other treatment modalities fail to manage the condition. The present review intended to explore the important aspect of Amlapitta and its management as described in Kashyapa Samhita, which can be helpful to understand the etiopathogenesis of disease with more clarity and ultimately in its management, which is still a challenging task for Ayurveda physician. Keywords: Amlapitta, Dosha, Aushadhi, Drava, Kashyapa Samhita, Agni Introduction Acharya Charaka has not mentioned Amlapitta as a Amlapitta is a disease of Annahava Srotas and is separate disease, but he has given many scattered more common in the present scenario of unhealthy diets references regarding Amlapitta, which are as follow. & regimens. The term Amlapitta is a compound one While explaining the indications of Ashtavidha Ksheera comprising of the words Amla and Pitta out of these, & Kamsa Haritaki, Amlapitta has also been listed and the word Amla is indicative of a property which is Kulattha (Dolichos biflorus Linn.) has been considered organoleptic in nature and identified through the tongue as chief etiological factor of Amlapitta in Agrya while the word Pitta is suggestive of one of the Tridosas Prakarana.
    [Show full text]
  • The Significance of Fire Offering in Hindu Society
    INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR - 2.735; IC VALUE:5.16 VOLUME 3, ISSUE 7(3), JULY 2014 THE SIGNIFICANCE OF FIRE OFFERING IN HINDU THE SIGNIFICANCESOCIETY OF FIRE OFFERING IN HINDU SOCIETY S. Sushrutha H. R. Nagendra Swami Vivekananda Yoga Swami Vivekananda Yoga University University Bangalore, India Bangalore, India R. G. Bhat Swami Vivekananda Yoga University Bangalore, India Introduction Vedas demonstrate three domains of living for betterment of process and they include karma (action), dhyana (meditation) and jnana (knowledge). As long as individuality continues as human being, actions will follow and it will eventually lead to knowledge. According to the Dhatupatha the word yajna derives from yaj* in Sanskrit language that broadly means, [a] worship of GODs (natural forces), [b] synchronisation between various domains of creation and [c] charity.1 The concept of God differs from religion to religion. The ancient Hindu scriptures conceptualises Natural forces as GOD or Devatas (deva that which enlightens [div = light]). Commonly in all ancient civilizations the worship of Natural forces as GODs was prevalent. Therefore any form of manifested (Sun, fire and so on) and or unmanifested (Prana, Manas and so on) form of energy is considered as GOD even in Hindu tradition. Worship conceives the idea of requite to the sources of energy forms from where the energy is drawn for the use of all 260 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR - 2.735; IC VALUE:5.16 VOLUME 3, ISSUE 7(3), JULY 2014 life forms. Worshiping the Gods (Upasana) can be in the form of worship of manifest forms, prostration, collection of ingredients or devotees for worship, invocation, study and discourse and meditation.
    [Show full text]
  • Shodashi Somayaga, 2020 Mattur, Karnataka, India
    SHODASHI SOMAYAGA, 2020 MATTUR, KARNATAKA, INDIA Jointly organized by: Dr Raja Vikram Aditya Charoen-Rajapark, Thailand Global Country of world Peace Foundation, Rajapark Maharishi Vedic University, Holland PV Ramana Reddy Foundation Sri Aurobindo International Foundation Shodashi Somayaga, 2020 – Mattur CONTENTS 1. The legend of Shodasi, Indra and Vritrasura (story from Rig Veda) ...................................................................3 2. Introduction ........................................................................................................................................................5 3. Yajamana & Ritwiks : ..........................................................................................................................................6 4. Protocols: ............................................................................................................................................................8 Stotras ....................................................................................................................................................................8 5. Sankalpa..............................................................................................................................................................9 6. Pravargya ......................................................................................................................................................... 11 7. Ritual Process: ................................................................................................................................................
    [Show full text]
  • Ayurveda Tips to Balance Agni
    Yoga. Ayurveda.Joyful Living www.katetowell.com Ayurveda Tips to Balance Agni Healthy Agni is essential for our wellbeing; in fact, according to Ayurveda impaired Agni is the root of most imbalance & disease we experience. Agni is often thought of as your digestive fire but it is so much more. It is our ability to digest food, information & emotion & the intelligence that drives us physically, mentally & spiritually. Nurturing Agni helps to improve digestion, boost energy levels & enhance your overall state of well-being. The first step in creating lasting health is to establish balanced Agni. Here are 8 Ayurveda Tips to balance & optimize your Agni. Feed Your Fire Well Cold drinks, especially How, what & when you eat are all ice water, dampen Agni. important factors in keeping up your It is best to avoid iced digestive fire. Eat whole foods according 2 drinks, especially with to the season & your dosha. Avoid meals. Sip warm water 1 between meals. overeating, eating when upset, eating late at night, eating while driving & snacking. No Ice, Ice Baby There are number of spices Make Lunch Your # 1 that support Agni including; This is a tough one for most people but ginger, cumin, cardamom & super important. Your digestive fire is fennel. Cook with Ghee it is 4 most active mid-day & making lunch 3 fantastic for building Agni! your biggest meal promotes optimal digestion and supports weight loss. Use Spices & Ghee Have a Routine Cleanse Seasonally Setting your rhythm to the rhythm Seasonal cleanses are a powerful way of nature is key in establishing to kindle & reset Agni.
    [Show full text]
  • INTERNATIONAL CONFERENCE & 20TH INDIA CONFERENCE on Scientific Aspects of Vedic Knowledge Osfnd Kku Ds Oskkfud I{K
    ASSOC D IA L T R IO O N W KNOWLEDGE F IS NECTAR O S R IE V D EDIC STU WAVES2016 InternationalConference Scientific Aspects of Vedic Knowledge oSfnd Kku ds oSKkfud i{k BHARATIYA VIDYA BHAVAN,NEWDELHI World Association for Vedic Studies (WAVES) (A Multidisciplinary Academic Society—Tax Exempt in the US) Wider Association for Vedic Studies (WAVES) (A Multidisciplinary Academic Society, Regd. in India) in collaboration with Bharatiya Vidya Bhavan, New Delhi WAVES 2016 12TH INTERNATIONAL CONFERENCE & 20TH INDIA CONFERENCE on Scientific Aspects of Vedic Knowledge oSfnd Kku ds oSKkfud i{k Abstracts of Papers Edited by: Prof. Shashi Tiwari Prof. R.P. Singh General Chair, WAVES 2016 Co-Chair, WAVES 2016 Dr. Umesh K. Singh Dr. Aparna Dhir Jt. Secretary, WAVES India Jt. Secretary, WAVES India December 15-18, 2016 Venue: Bharatiya Vidya Bhavan Kasturba Gandhi Marg, New Delhi-110001 WAVES 2016 [12th International & 20th India Conference of WAVES] Organizing Committee: v Mr. Sashi Kejriwal, President, WAVES International, USA v Mr. Dhirendra Shah, Treasurer, WAVES International, USA v Prof. Bal Ram Singh, Director, INADS, Dartmouth, USA v Dr. Shashi Tiwari, General Secretary, WAVES, India v Prof. R.P.Singh, Philosophy, Jawaharlal Nehru University, India v Mr. Ravi Joshi, Member of Board, WAVES International,USA v Dr. Candace Badgett, Member of Board, WAVES International, USA v Dr. David Scharf, Member of Board, WAVES International, USA v Ms. Aditi Banerjee, Member of Board, WAVES International, USA v Dr. Ved Mitra Shukla, Delhi University, India v Mr. Ashok Pradhan, Director, Delhi Kendra, Bharatiya Vidya Bhavan, India Local Committee: v Dr.
    [Show full text]
  • Tatireya Upanishad, Class 15,Taitreya Upanishads, Class14
    Tatireya Upanishad, Class 15 Greetings All, Chapter # 1, Anuvakaha # 9, Shloka # 1: The practice of what is right and proper, as fixed by the scriptural texts, is to be done along with reading the texts oneself and propagating the truths of the same. “Truth”, meaning practicing in life what is to be understood to be right and proper, is to be pursued along with regular studies and preaching. Penance, study, and preaching; control of the senses, study and preaching; tranquility, study and preaching; the “maintenance of fire”, study and preaching; offering oblations in fire sacrifice, study and preaching of the Vedas; serving the guests, study and preaching; the performance of duties towards man, study and preaching; duties towards children, study and preaching of the Vedas; procreation, study and preaching; propagation of the race, study and preaching; all these are things to be practiced sincerely. Satyavaca, son of Rathitara, holds that truth alone is to be strictly practiced. Taponitya, a son of Purusista declares that penance alone is to be practiced. Naka, son of Modgala, holds the view that the study and preaching of the Vedas alone is to be practiced; that verily, is penance; aye that is penance. Continuing his teaching of the Upanishad, Swami Paramarthananda said, after talking about the five Upasanas, now in anuvakaha # 9 Karma yoga is being discussed. Karma Yoga is an integral part of spiritual sadhanas. One can drop Karma Yoga only at death or at time of Sanyasa. Until then, in all three ashramas, one has to perform Karma. In Brahmacharya and Vanaprastha there are fewer Karmas while Grihasthashrama is dominated by Karmas.
    [Show full text]
  • Vedic Brahmanism and Its Offshoots
    Vedic Brahmanism and Its Offshoots Buddhism (Buddha) Followed by Hindūism (Kṛṣṇā) The religion of the Vedic period (also known as Vedism or Vedic Brahmanism or, in a context of Indian antiquity, simply Brahmanism[1]) is a historical predecessor of Hinduism.[2] Its liturgy is reflected in the Mantra portion of the four Vedas, which are compiled in Sanskrit. The religious practices centered on a clergy administering rites that often involved sacrifices. This mode of worship is largely unchanged today within Hinduism; however, only a small fraction of conservative Shrautins continue the tradition of oral recitation of hymns learned solely through the oral tradition. Texts dating to the Vedic period, composed in Vedic Sanskrit, are mainly the four Vedic Samhitas, but the Brahmanas, Aranyakas and some of the older Upanishads (Bṛhadāraṇyaka, Chāndogya, Jaiminiya Upanishad Brahmana) are also placed in this period. The Vedas record the liturgy connected with the rituals and sacrifices performed by the 16 or 17 shrauta priests and the purohitas. According to traditional views, the hymns of the Rigveda and other Vedic hymns were divinely revealed to the rishis, who were considered to be seers or "hearers" (shruti means "what is heard") of the Veda, rather than "authors". In addition the Vedas are said to be "apaurashaya", a Sanskrit word meaning uncreated by man and which further reveals their eternal non-changing status. The mode of worship was worship of the elements like fire and rivers, worship of heroic gods like Indra, chanting of hymns and performance of sacrifices. The priests performed the solemn rituals for the noblemen (Kshsatriya) and some wealthy Vaishyas.
    [Show full text]
  • Lord Murugan in the Vedas
    Lord Murugan In The Vedas M. Rajantheran' &. Raja Viknarasah? Abstract The worship of Lord Muruga is not only an ancient religious practice of the Tamils but it is also being a bridge to connect the civilization, culture, beliefs and tradition of them. The Sanggam literature hails Lord Muruga as the Lord of the Kurunji land. But even the Vedas which were written long before the Sang gam literature praise Lord Muruga with special superiority. Among the four Vedas namely Rig, Yajur, Sarna, Aiharoa, Rig Veda is considered to be the oldest. Even in the Rig Veda, there found many pieces of information about Lord Muruga. Lord Muruga is referred to as Agnibhu, Sadasapati, Skanda and Subramanya. What do the names means? What is the significance of Lord Muruga in the Vedas? The article aims at giving a clear insight into all these aspects. In order to prove it with evidence, the Vedic verses and Maha Vakyas of Lord Muruga are also given with their meaning. Furthermore, in order to reinforce the points, research materials found in Ramayana, Bagavath Gita and Upanishads are also incorporated. Keywords: Lord Muruga, Veda, Skanda, Upanishad, The Tamils, Hinduism, Maha vakyas. Tat Kumiiriiya tndamahe Kiirttikeyaya dltimahi - ianno Skandah. pracodasuit (Maitrtiyani Samhiia - Krsna Yajuroeda) Let us meditate on Lord Kumara, also known as Karthikeya. May Lord Skanda inspire and illumine our mind and understanding Tat Purusiiua tndamahe Mahasena1(a dhimahi - tanno Sanmukhah pracadayiit (Taittinya Aranyaka) 1 Dr M. Rajantheran is a Professor in Indian Studies, Department of Indian Studies, Faculty of Arts and Social Science, University of Malaya (Malaysia).
    [Show full text]
  • The Dayanand Anglo-Vedic School of Lahore: a Study of Educational Reform in Colonial Punjab, Ca
    The Dayanand Anglo-Vedic School of Lahore: A Study of Educational Reform in Colonial Punjab, ca. 1885-1925. Inauguraldissertation zur Erlangung der Doktorwürde der Philosophischen Fakultät der Universität Heidelberg vorgelegt von: Ankur Kakkar Erstgutachter: Prof. Dr. Gita Dharampal-Frick Zweitgutachter: Prof. Dr. Rahul Mukherji Heidelberg, April 2021 1 TABLE OF CONTENTS ACKNOWLEDGEMENTS ....................................................................................................... 5 LIST OF MAPS AND TABLES ................................................................................................. 8 INTRODUCTION ................................................................................................................ 11 CHAPTER 1: EDUCATION POLICY IN COLONIAL INDIA. A HISTORICAL BACKGROUND, CA. 1800-1880 ........................................................................................................................ 33 INTRODUCTION ........................................................................................................................ 33 ‘INDIGENOUS’ INDIAN EDUCATION : A COLONIAL SURVEY, CA. 1820-1830 ......................................... 34 Madras ........................................................................................................................... 38 Bombay .......................................................................................................................... 42 Bengal ...........................................................................................................................
    [Show full text]
  • Tapas and Purification in Early Hinduism Walter O
    TAPAS AND PURIFICATION IN EARLY HINDUISM WALTER O. KAELBER Purification plays an important role in virtually every religion. This is particularly true in Hinduism where rituals of purification are many and varied. Although these rituals may be studied from several points of view, any historical investigation of the issue must pay particular attention to a concept which is central to Vedic thought, namely tapas. Although the Sanskrit noun tapas has numerous meanings in Vedic literature, the connotation of "heat" is always central. Moreover, this "heat" is frequently creative and life-generating. At the cosmogonic level the generative power of heat is already seen in Rg Veda X, 129 and X, 190 where tapas is regarded as the force behind creation itself. In the Brahmanas the creator god Prajapati invariably generates life through the practice of tapas or austerity. 1 At the ritual level man is spiritually reborn through the power and practice of tapas. 2 Tapas in the Veda is, however, not only a creative force which generates life; it is also destructive. It is a heat which injures, which causes pain, and which consumes. Although the creative and the destructive aspects of tapas are interrelated, it is the destructive power of tapas which claims our primary attention when investigating purification in Early Hinduism. I. TAPAS, DESTRUCTION, PURIFICATION A. Tapas: Destructive Heat Among the connotations of the Sanskrit root tap are "to consume or destroy by heat" and "to injure [with heat]." 3 Connotations of injury and consuming destruction are, in fact, the most prevalent meanings of the root tap and tap-derivatives in the Rg Veda.
    [Show full text]