DOCSLIB.ORG

The Impact of Aryan Invaders Around 1500 S.C., Aryans from Central Asia Invaded and Conquered the Indus Valley

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Impact of Aryan Invaders Around 1500 S.C., Aryans from Central Asia Invaded and Conquered the Indus Valley organized government was needed to plan and lay out the cities. The government was probably headedby a tr<ingor priest-king. Look back at the No one has been able to decipher the written tableon page39 of language of the Indus Valley people. All we Chapter5. Draw a know about life in these cities comes from fourth column in your archaeological records. notebook.Label the new column"Indus The people of the Indus Valley were ValleyPeople" and po\,-theistic -meaning they worshiped many add informationfrom gods. A major deiry was a god of creation. this lesson.Work with They also worshiped animals. a partner to complete this column. The Impact of Aryan Invaders Around 1500 s.c., Aryans from Central Asia invaded and conquered the Indus Valley. They were nomadic warriors. Over time they moved eastward into the plain around the Ganges River and then south into the Deccan Plateau. Most of what is known about the Aryans comes from the Vedas.The Vedasare a collection of books containing prayers, songs, and other writings of the Agrans. The Aryans brought with them their own language, religious beliefs, and social system. They spoke an Indo-European language known as Sanskrit. English, German, Persian, Spanish, and French are some of the languages that are based on the Indo- European language. Like other ancient people, the Aryans were po\rtheistic. Their chief deigr was Indra, the god of war. Other deities represented the natural world such as the sky, air, and water. Priests called brahmans offered sacrifices to the deities. Over time, the people began to worship a single force <- 2000-1500B.c. or power in the world known as Brahman. I500-l000 e.c. + 1000-500B.c. The Aq,'ans developed a social system that has had a lasting impact on Indian culture. -?41 crrapter+ They divided the population into four major categories, or castes. These four t% 8c.-a.o. casteswere further divided into soo thousands of subcastes.The castes determined a person's occupation and social class. Those not included in the caste system were called Untouchables. Over time, A5ran culture and its caste system etpanded across much of the Indian subcontinent. Aryan kingdoms grew up in several areas, especially on the vast plain around the Ganges River. These became important centers of farming and trade. prrests oversaw religious ceremonies . highest caste and smallest in number . commoners, or ordinary people . mostV farmers or merchants earned a living by doing farm work and other manual labor outside the caste system did jobs no one else *ould do, about 5 percent ofthe people such as garbage collecting lived separate from others Putting It All Together Imagineyou are a memberof the Sudracaste or an Untouchable. The only reasonyou are not a memberof a higher casteis that you are not an Aryan.The Aryans conquered your people. How would you feel (a) aboutyour life and (b) aboutthe Aryans? Discussthe questionswith a partner.Write a bulletedlist of notes as you taik" Use your notes to write a paragraphthat answers the questions. The Indian Subcontinent145 LF.SSON2 The B*ginning IndianF of Hinduism Thinking on Your Own captions'and skim the lesson by reading the subheadings, you have about this vocabulary words' Write five questionsthat partner' As you read' answer lesson.Share your questionswith a ali of the questions. H;lxi:;::':"u' religions that began on the { How did Hinduism develop? Indian subcontinent' The What are the basic beliefs other religion is Buddhism' of Hinduism? Hinduism develoPed from a blending of ASran religious beliefs with those of other Hinduism karma people who lived on the atman dharma subcontinent. Unlike reincarnation mobilitY Judaism or Buddhism, no one person founded Hinduism. The teachings, developed over hymns, t,td of Hinduism prayers, """*onies in four long Vedasand centuries. In time, they were collected' three other works. The Ganges River ls sacred to people of the Hindu faith. 46| crrapter+ Basic Beliefs of Hinduism Hinduism is a very complex religion with many deities and different rituals and ,% &c-a.o. practices. However, Hindus share soo certain beliefs. 'l Brahmanis the supreme I and eternal spirit, or fbrce, of the universe. Becausethis is a difficult idea to understand, Hinduism has a large number of lesserdeities. People find it easierto worship deities that are shown as humans or animals. Hindus believe that these deities are all forms of Brahman. goal of every soul is to 2The become part of Brahman. The Hindu word for soul is atman. The eoal of everv atman is to unite with Brahman after death. Before it can achieve this, the soul must free itself from earthly desire, such as wanting to be wealthy or popular. It may take many lives to complete this journey. This cycle of birth and death is called reincarnation. ? Karma determinesa soul's next'life. Karma is the sum of a person's actions in life. These actions determine whether a soul is reborn into a higher or lower life or whether it has to be reborn at all. The answer depends on how close the soul comes to freeing itself from earthly desire. For example, a commoner who has worked hard at being good could be born into the warrior caste. The Indian Subcontinefi W- o to I z.fB .TA-Karmais determined by following dharma' Dharma refers both to divine law and to a person's and obedience toward d.ivine law. Dharma sets up certain m.rral on one's religious duties for every Person' These duties depend caste,job, gender, and age. A person is supposed to behave according to his or her dharma. How well a Person The Hindu TrinitY performs these duties helPs in his or her journey toward and Shiva make up the Hindu Brahma, \4shnu, union with Brahman. If a timurti. These are not separate gods' trinity, or person behaves according to of the same god' but three faces onet dharma, then he or she Brahma: the creatoc who breathes out the will move toward union with universe to make it come into existence' Brahman. Disobey one's dharma and move backward Vishnu: the preserver or caretaker of the on the cycle of reincarnation. universe, who must balance eveS"thing that exists, and whose constant action-karma- Hinduism has social as keeps ever;rthing running. well as religious importance. Hinduism links Shiva: the destroyer:god of opposites-light union with Brahman to and darkness, good and evil, creation and r .... 'lt behavior on Earth. For destruction, rest and achvrty' mlld a.nd centuries, this link terrible, male and female. encouraged peoPle to staY within their castes, behave better, and work hard. Social mobility is the ability to move from social classto social class and better one's life. Hinduism made this difficult, if not impossible' It supported keeping things the way they were. The ruling caste and the wealthy did not have to worry about being pushed out by people working their way up. The promise of reincarnation gave hope to the poor. Their lives could be better the next time' Putting It All Together ThelastparagraphSaysthatHinduism..Supportedkeeping things the way they were."what two basic belieJsof Hinduism weremostimportantinsupportingtheCastesystem?Talkthis question over with a partner.Write your answerin a $entence in yaur notebook. --T8l chapter 4 LESSON The B*Sinning of Buddhism Thinking on Your Own Lookthrough the lessonfor vocabuiarywords in bold type.ln your notebook,write the words you do not know Readthe definitionsin the text and in the GlossaryWrite a sentencefor each word. Be sure you use the word in contextand spell it correctly. nlike Hinduism, Buddhism was founded by a person. It began in the What was Siddhartha 500s B.c. by Siddhartha searching for? Gautama. Much of what we What are the four basic know about him comes from principles of Buddhism? tradition, or stories passed Why is Asoka one of India's greatest rulers? from one generation to the Why is the Gupta period in next. According to tradition, Indian history important? Siddhartha was born around 563 s.c. His father was the rajah, or ruler, of a small Buddhism nirvana kingdom in what is today tradition dynasty Nepal. rajah missionaries Siddhartha lived the life of meditation a prince until he was about twen{y-nine years old. One day while out riding, he came upon a sick person, then an old person, and finally a dead body. He wanted to know why people like this suffered and died. Siddharta gave up his life as a prince to search for the answer to his question. The Indian Subcontinent F9- s He sPent slx Years wandering India' At journey he took up meditation' some point in his thinking about spiritual Meditation is intense sitting under a tree and things. One day while to.his question' meditating, he was enlightened In time' his followers He learned the answer' the "Enlightened called him Buddha' meaning One." Buddha takes many forms around the worid. Tl3th: The Four Nobte having the suffering' A must know 1 Life is filled with (1) right belief: Person I Truths' pain, and sorrow' the Four Noble must (2) right intention: A Person ') is caused bY our Suffering to living bY the Four desrres' "o-^it Noble Truths' must waY to end suffering (3) right sPeech:A Person ?, The onlY ' ' e' the truth and must is to conquer desire' ttlt.Y. sPeak language' not gossiP or use bad desire is The waY to conquer A person must.not =4 (4) right behavior: the l\tddle Path' that is ,o follow t itt, steal, or do anY'thing not moral and right' not must quit a job that is occupation: A person (5) right the find one that will help good for him ot h"'^tttd according to Buddhism' !"..o.t live L1- + ;{ 50| ChaPter i1'-- (6) right effort: A person must develop good attitudes and behaviors and keep bad ones from developing' (Z) right mindfulness: A person must be constantly aware of the sensesin order to control the body.
Load more

Recommended publications
  • 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]
  • The Hundred Syllable Vajrasattva Mantra
    The Hundred Syllable Vajrasattva Mantra. Dharmacārī Jayarava1 The Sanskrit version of the one hundred syllable Vajrasattva mantra in the Puja Book of the Friends of the Western Buddhist Order (the FWBO) follows the edited text produced by Dharmacārin and Sanskritist Sthiramati (aka Dr. Andrew Skilton) in his article: The Vajrasattva Mantra: Notes on a Corrected Sanskrit Text. Sthiramati‟s original brief was to provide diacritical marks so that the Sanskrit words were spelled correctly. However he went beyond the scope of merely providing proper diacritics to discuss problems with the structure and spelling of the mantra after consulting a number of printed books and manuscripts in a variety of scripts and languages. Since the edited version produced by Sthiramati was adopted some 19 years ago, the problems with the older version used before that are less relevant to members of the Western Buddhist Order (WBO) except in one case which I discuss below.2 In this article I will offer a summary of the salient points of Sthiramati‟s lexical and grammatical analysis, along with my own glosses of the Sanskrit. By this means, I hope to create an annotated translation that lays open the Sanskrit to anyone who is interested. Sthiramati‟s interpretation differs in some important respects from the traditional Tibetan one, but does so in ways that help to make sense of the Sanskrit - for instance in several cases he suggests breaking a sandhi 3 one letter along in order to create a straightforward Sanskrit sentence that was otherwise obscured. In the second part of the article I will address the problem of errors in transmission and how these might have come about in the case of this mantra.
    [Show full text]
  • Proto-Indo-European Roots of the Vedic Aryans
    3 (2016) Miscellaneous 1: A-V Proto-Indo-European Roots of the Vedic Aryans TRAVIS D. WEBSTER Center for Traditional Vedanta, USA © 2016 Ruhr-Universität Bochum Entangled Religions 3 (2016) ISSN 2363-6696 http://dx.doi.org/10.13154/er.v3.2016.A–V Proto-Indo-European Roots of the Vedic Aryans Proto-Indo-European Roots of the Vedic Aryans TRAVIS D. WEBSTER Center for Traditional Vedanta ABSTRACT Recent archaeological evidence and the comparative method of Indo-European historical linguistics now make it possible to reconstruct the Aryan migrations into India, two separate diffusions of which merge with elements of Harappan religion in Asko Parpola’s The Roots of Hinduism: The Early Aryans and the Indus Civilization (NY: Oxford University Press, 2015). This review of Parpola’s work emphasizes the acculturation of Rigvedic and Atharvavedic traditions as represented in the depiction of Vedic rites and worship of Indra and the Aśvins (Nāsatya). After identifying archaeological cultures prior to the breakup of Proto-Indo-European linguistic unity and demarcating the two branches of the Proto-Aryan community, the role of the Vrātyas leads back to mutual encounters with the Iranian Dāsas. KEY WORDS Asko Parpola; Aryan migrations; Vedic religion; Hinduism Introduction Despite the triumph of the world-religions paradigm from the late nineteenth century onwards, the fact remains that Indologists require more precise taxonomic nomenclature to make sense of their data. Although the Vedas are widely portrayed as the ‘Hindu scriptures’ and are indeed upheld as the sole arbiter of scriptural authority among Brahmins, for instance, the Vedic hymns actually play a very minor role in contemporary Indian religion.
    [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]
  • What Do You Know About Hinduism?
    UWS An Inclusive Community UWS Multifaith Chaplaincy September 2008 What do you know about Hinduism? Followers of the teachings of the Vedas are called Hindus. Hindu staff and students form a substantial part of the UWS community. Acknowledging and respecting Hindu identities at UWS therefore requires, in part, a basic understanding of what Hinduism and being a Hindu is about. About Hinduism Hinduism originated and developed in India over the last 3,000-3,500 years. It is the majority religion in India. Hindus believe in one Supreme God who manifests him/herself in many different forms. Some of these include Krishna, Durga, Ganesh, Sakti (Devi), Vishnu, Surya, Siva and Skanda (Murugan). Hindus believe: • in the Vedas (scriptures) • there is one Supreme God who is the creator of the universe • in reincarnation • that everyone creates their own destiny (karma) There are four major Hindu denominations classified according to their respective focus of worship. Vaishnavism Vaishnavism worship Vishnu and his incarnations, particularly Krishna and Rama, as the Supreme God. Saivism Saivites worship Siva (also spelt Shiva) as the Supreme God. Shaktism Shaktas worship God as the Shakti, Sri Devi or the Divine Mother in her many forms. Hindu Dress Code Traditional Hindu women wear the sari. Traditional male Hindus wear the Smartism white cotton dhoti. Smarta Hindus view the different manifestations of God as equivalent. They accept all major Hindu gods and are commonly known as liberal or Women in particular may wear a dot (tilak) of turmeric powder or other non-sectarian. coloured substance on their foreheads as a symbol of their religion.
    [Show full text]
  • The Absent Vedas
    The Absent Vedas Will SWEETMAN University of Otago The Vedas were first described by a European author in a text dating from the 1580s, which was subsequently copied by other authors and appeared in transla- tion in most of the major European languages in the course of the seventeenth century. It was not, however, until the 1730s that copies of the Vedas were first obtained by Europeans, even though Jesuit missionaries had been collecting Indi- an religious texts since the 1540s. I argue that the delay owes as much to the rela- tive absence of the Vedas in India—and hence to the greater practical significance for missionaries of other genres of religious literature—as to reluctance on the part of Brahmin scholars to transmit their texts to Europeans. By the early eighteenth century, a strange dichotomy was apparent in European views of the Vedas. In Europe, on the one hand, the best-informed scholars believed the Vedas to be the most ancient and authoritative of Indian religious texts and to preserve a monotheistic but secret doctrine, quite at odds with the popular worship of multiple deities. The Brahmins kept the Vedas, and kept them from those outside their caste, especially foreigners. One or more of the Vedas was said to be lost—perhaps precisely the one that contained the most sublime ideas of divinity. By the 1720s scholars in Europe had begun calling for the Vedas to be translated so that this secret doctrine could be revealed, and from the royal library in Paris a search for the texts of the Vedas was launched.
    [Show full text]
  • Autochthonous Aryans? the Evidence from Old Indian and Iranian Texts
    Michael Witzel Harvard University Autochthonous Aryans? The Evidence from Old Indian and Iranian Texts. INTRODUCTION §1. Terminology § 2. Texts § 3. Dates §4. Indo-Aryans in the RV §5. Irano-Aryans in the Avesta §6. The Indo-Iranians §7. An ''Aryan'' Race? §8. Immigration §9. Remembrance of immigration §10. Linguistic and cultural acculturation THE AUTOCHTHONOUS ARYAN THEORY § 11. The ''Aryan Invasion'' and the "Out of India" theories LANGUAGE §12. Vedic, Iranian and Indo-European §13. Absence of Indian influences in Indo-Iranian §14. Date of Indo-Aryan innovations §15. Absence of retroflexes in Iranian §16. Absence of 'Indian' words in Iranian §17. Indo-European words in Indo-Iranian; Indo-European archaisms vs. Indian innovations §18. Absence of Indian influence in Mitanni Indo-Aryan Summary: Linguistics CHRONOLOGY §19. Lack of agreement of the autochthonous theory with the historical evidence: dating of kings and teachers ARCHAEOLOGY __________________________________________ Electronic Journal of Vedic Studies 7-3 (EJVS) 2001(1-115) Autochthonous Aryans? 2 §20. Archaeology and texts §21. RV and the Indus civilization: horses and chariots §22. Absence of towns in the RV §23. Absence of wheat and rice in the RV §24. RV class society and the Indus civilization §25. The Sarasvatī and dating of the RV and the Bråhmaas §26. Harappan fire rituals? §27. Cultural continuity: pottery and the Indus script VEDIC TEXTS AND SCIENCE §28. The ''astronomical code of the RV'' §29. Astronomy: the equinoxes in ŚB §30. Astronomy: Jyotia Vedåga and the
    [Show full text]
  • White Supremacist Prison Gangs in the United States a Preliminary Inventory Introduction
    White Supremacist Prison Gangs in the United States A Preliminary Inventory Introduction With rising numbers and an increasing geographical spread, for some years white supremacist prison gangs have constitut- ed the fastest-growing segment of the white supremacist movement in the United States. While some other segments, such as neo-Nazis and the Ku Klux Klan, have suffered stagnation or even decline, white supremacist prison gangs have steadily been growing in numbers and reach, accompanied by a related rise in crime and violence. What is more, though they are called “prison gangs,” gangs like the Aryan Brotherhood of Texas, Aryan Circle, European Kindred and others, are just as active on the streets of America as they are behind bars. They plague not simply other inmates, but also local communities across the United States, from California to New Hampshire, Washington to Florida. For example, between 2000 and 2015, one single white supremacist prison gang, the Aryan Brotherhood of Texas, was responsible for at least 33 murders in communities across Texas. Behind these killings were a variety of motivations, including traditional criminal motives, gang-related murders, internal killings of suspected informants or rules-breakers, and hate-related motives directed against minorities. These murders didn’t take place behind bars—they occurred in the streets, homes and businesses of cities and towns across the Lone Star State. When people hear the term “prison gang,” they often assume that such gang members plague only other prisoners, or perhaps also corrections personnel. They certainly do represent a threat to inmates, many of whom have fallen prey to their violent attacks.
    [Show full text]
  • Bhagavad Gita Free
    öËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ºÎ —∆Ÿ´ºŸ¿Ÿº® æË⁄í≤Ÿ | é∆ƒºÎ ¿Ÿú-æËíŸæ “ Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸÅ ⁄∆úŸ≤™‰ | —∆Ÿ´ºŸ¿ŸºÅ Ǩ∆Ÿ æËí¤ úŸ≤¤™‰ ™ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ºÎ —∆Ÿ´ºŸ¿Ÿº‰® æË⁄í≤Ÿ | éÂ∆ƒºÎ ¿Ÿú ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸÅ ⁄∆úŸ≤™‰ | —∆Ÿ´ºŸ¿ŸºÅ Ǩ∆Ÿ æËí¤ ¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ºÎ —∆Ÿ´ºŸ¿Ÿº‰® æË⁄í≤Ÿ 韺Π∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸÅ ⁄∆úŸ≤™‰ | —∆Ÿ´ºŸ¿Ÿº ∫Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ºÎ —∆Ÿ´ºŸ¿Ÿ §-¥˘Æ¤⁄¥éŸºÎ ∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸÅ ⁄∆úŸ≤™‰ | -⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿ËßThe‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤-í‹¡ºÎ ≤Ÿ¨ ÇúŸ≤™ŸºÎ | “§-¥˘Æ¤⁄¥éŸºÎ ∞%Bhagavad‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å Gita || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’-ÇŸYŸ {Ÿ “§-æËí-⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘®Ωæ Ã˘¤ æËíºÎ ÇúŸ≤™ŸºÎ | “§-¥˘Æ¤⁄¥éŸºÎ ∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰≥Æ˙-íË¿’ ≤ Ü¥⁄Æ{Ÿ “§-æËí-⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ∆ || ¥˘ ≥™‰ ¿Ÿú-æËíºÎ ÇúŸ≤™ŸºÎ | “§-¥The˘Æ¤⁄¥éŸº OriginalÎ ∞%‰ —∆Ÿ´ºŸ¿ŸºÅSanskrit é‚¥Ÿé¿Å || “§-⁄∆YŸºÎ ⁄“ º´—æ‰ —ºÊ æ‰≤ Ü¥⁄Æ{Ÿ “§-æËí-⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿Ë⁄“®¤ Ñ “‹-º™-±∆Ÿ≥™‰ ¿Ÿú-æËíºÎ ÇúŸ≤™ŸºÎ | “§-¥˘Æ¤⁄¥éŸºand Î ∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§-⁄∆YŸº Å Ç—™‹ ™—ºÊ æ‰≤ Ü¥⁄Æ{Ÿ “§-æËí-⁄∆YŸ | ⁄∆∫˘Ÿú™‰ ¥˘Ë≤Ù™-¿Ÿú-æËíºÎ ÇŸ¿Ëß‹ºÎ ÑôöËÅ Ç⁄∞¿ Ÿ ∏“‹-º™-±∆Ÿ≥™‰ ¿Ÿú-æËíºÎ ÇúŸ≤™ŸºÎ | “§-¥˘Æ¤⁄¥éŸºÎ ∞%‰ —∆Ÿ´ºŸ¿ŸºÅ é‚¥Ÿé¿Å || “§- An English Translation ≤Ÿ¨Ÿæ
    [Show full text]
  • From Rig-Veda to Upanishads
    McMASTER UNIVERSITY LIBRARY THE AMERICAN LECTURES ON THE HISTORY OF RELIGIONS. I. Buddhism.—The History and Literature of Bud dhism. By T. W. Rhys-Davids, LL.D., Ph.D. II. Primitive Religions.—The Religions of Primitive Peoples. By D. G. Brinton, A.M., M.D., LL.D., Sc.D. III. Israel.—Jewish Religions. Life after the Exile. By Rev. T. K. Cheyne, M.A., D.D. IV. Israel.—Religion of Israel to the Exile. By Karl Budde, D.D. V. Ancient Egyptians.—The Religion of the Ancient Egyptians. By G. Steindorff, Ph.D. VI. Religion in Japan.—The Development of Re ligion in Japan. By George W. Knox, D.D. VII. The Veda.—The Religion of the Veda. By Maurice Bloomfdjld, Ph.D., LL.D. In activepreparation : VIII. Islam.—The Religion of Islam. By Iguaz Goldziher, Ph.D., Litt.D. G. P. PUTNAM'S SONS NEW YORK AND LONDON AMERICAN LECTURES ON THE HISTORY OF RELIGIONS SERIES— SEVENTH 1906-1907 THE RELIGION OFTHE VEDA THE ANCIENT RELIGION OF INDIA (From Rig-Veda to Upanishads) BY MAURICE BLOOMFIELD, Ph.D., LL.D. Professor of Sanskrit and Comparative Philology in Johns Hopkins University, Baltimore G. P. PUTNAM'S SONS NEW YORK AND LONDON Zbe "ftntcfcerbocher press 1908 Copyright, 1008 BY G. P. PUTNAM'S SONS TEbe lttUcfterbocfter ©re»g, new Jtort PREFACE. THIS volume reproduces with some little ampli fication six lectures on the Religion of the Veda given before various learned institutions of America during the fall and winter of 1906-07. The period of time and the amount of literature embraced in the term Vedic are large ; moreover any discussion of this religion that deserves the name must also include a glance at the prehistoric periods which preceded the religion of the Veda.
    [Show full text]
  • Toward a Genealogy of Aryan Morality: Nietzsche and Jacolloit Thomas Paul Bonfiglio University of Richmond, [email protected]
    University of Richmond UR Scholarship Repository Languages, Literatures, and Cultures Faculty Languages, Literatures, and Cultures Publications 2006 Toward a Genealogy of Aryan Morality: Nietzsche and Jacolloit Thomas Paul Bonfiglio University of Richmond, [email protected] Follow this and additional works at: http://scholarship.richmond.edu/mlc-faculty-publications Part of the History of Philosophy Commons This is a pre-publication author manuscript of the final, published article. Recommended Citation Bonfiglio, Thomas Paul, "Toward a Genealogy of Aryan Morality: Nietzsche and Jacolloit" (2006). Languages, Literatures, and Cultures Faculty Publications. 11. http://scholarship.richmond.edu/mlc-faculty-publications/11 This Post-print Article is brought to you for free and open access by the Languages, Literatures, and Cultures at UR Scholarship Repository. It has been accepted for inclusion in Languages, Literatures, and Cultures Faculty Publications by an authorized administrator of UR Scholarship Repository. For more information, please contact [email protected]. 1 Toward a Genealogy of Aryan Morality: Nietzsche and Jacolliot Thomas Paul Bonfiglio While Nietzsche’s writings of the late 1880s reveal waxing interests in Hinduism, Sanskrit philology, Aryan culture, and the related Indo-European hypothesis, these interests have been remarkably understudied by Nietzsche scholarship, with the exception of a scant few articles that have recently appeared.1 The presence of the aforementioned topics was crucial for the configuration of the works written in 1887 and 1888: On the Genealogy of Morality, The Twilight of the Idols, and The Antichrist, as well as for some of the notions at hand in Nietzsche’s correspondence with Heinrich Köselitz, but the provenance of the ideas that codetermined those works and generated their philosophies has never been properly examined.
    [Show full text]
  • The Essence of All the Vedas Hare Krishna Prabhujis and Matajis
    The Essence of all the Vedas Date: 2006-10-19 Author: Narahari Krishna das Hare Krishna Prabhujis and Matajis, Please accept my humble obeisances. All glories to Srila Prabhupada and Srila Gurudev. Sri Krishna Paramatma says in the Bhagavad Gita that the goal of all the vedic study is to understand Him - "vedaiś ca sarvair aham eva vedyaḥ". And understanding Him means accepting the glories of His names and chanting them with reverence and devotion. There are many branches of vedic knowledge such as puranas, jyotisha sastra, ayurveda etc. All these branches without exception glorify the Lord. Even if a person has mastered vedic knowledge, if he does not accept the glories of the Lord's names, his study of the vedas is still incomplete. This is revealed in the following sloka from Mahabharata Santi Parva (12.328.5) where the Lord explains to Arjuna about the glory of His holy names. ṛgvede sayajurvede tathaivātharva sāmasu purāṇe sopaniṣade tathaiva jyotiṣe arjuna sāṅkhye ca yoga śāstre ca āyurvede tathaiva ca bahūni mama nāmāni kīrtitāni mahaṛṣibhih My names are sung by the Maharishis in the Rg Veda, Yajur Veda, Atharva veda, Sama veda, in the puraana, in the mystical texts of the Upanishads, in the Jyotish Vidya, in the Sankhya, in the Yogashastra, and in the Ayurveda. And when a person studies these branches of knowledge under proper directions, he will come to the conclusion that all the vedas glorify the Lord's holy names and start to chant the names with all seriousness. The degree to which a person chants them with devotion reflects his understanding of spiritual knowledge.
    [Show full text]