The Purush Prajapati Is the One and Only Way to * He Is the Only Sinless Human Being, and Only in Knowing Him Does One Obtain
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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. -
Hinduism and Hindu Philosophy
Essays on Indian Philosophy UNIVE'aSITY OF HAWAII Uf,FU:{ Essays on Indian Philosophy SHRI KRISHNA SAKSENA UNIVERSITY OF HAWAII PRESS HONOLULU 1970 Library of Congress Catalog Card Number 78·114209 Standard Book Number 87022-726-2 Copyright © 1970 by University of Hawaii Press All Rights Reserved Printed in the United States of America Contents The Story of Indian Philosophy 3 Basic Tenets of Indian Philosophy 18 Testimony in Indian Philosophy 24 Hinduism 37 Hinduism and Hindu Philosophy 51 The Jain Religion 54 Some Riddles in the Behavior of Gods and Sages in the Epics and the Puranas 64 Autobiography of a Yogi 71 Jainism 73 Svapramanatva and Svapraka!;>atva: An Inconsistency in Kumarila's Philosophy 77 The Nature of Buddhi according to Sankhya-Yoga 82 The Individual in Social Thought and Practice in India 88 Professor Zaehner and the Comparison of Religions 102 A Comparison between the Eastern and Western Portraits of Man in Our Time 117 Acknowledgments The author wishes to make the following acknowledgments for permission to reprint previously published essays: "The Story of Indian Philosophy," in A History of Philosophical Systems. edited by Vergilius Ferm. New York:The Philosophical Library, 1950. "Basic Tenets of Indian Philosophy," previously published as "Are There Any Basic Tenets of Indian Philosophy?" in The Philosophical Quarterly. "Testimony in Indian Philosophy," previously published as "Authority in Indian Philosophy," in Ph ilosophyEast and West. vo!.l,no. 3 (October 1951). "Hinduism," in Studium Generale. no. 10 (1962). "The Jain Religion," previously published as "Jainism," in Religion in the Twentieth Century. edited by Vergilius Ferm. -
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. -
Chandogya Upanishad 1.2.1: Once Upon a Time the Gods and the Demons, Both Descendants of Prajapati, Were Engaged in a Fight
A Preview “… Dr. Prasad’s collections of the two largest and most difficult to understand Upanishads make an in-road and gives access to the magnificent conclusions left by the ancient sages of India. This book gives us a view of the information which was divulged by those teachers. It is easy to read and understand and will encourage you to delve deeper into the subject matter.” CONTENTS 1. Chāndogya Upanishad……..…….…. 3 1. The big famine…………………………….…..... 6 2. The cart-man…………………………….………13 3 Satyakama Jabala and Sevā………………… 14 4. Fire teaches Upakosala…………….………… 15 Chāndogya 5. Svetaketu: five questions……………………. 18 and 6. Svetaketu: nature of sleep…………………... 22 7. That thou art, O Svetaketu………………….…23 Brihadāranyaka 8. Indra and virochana……………………….….. 29 Commentary…………………………...……..... 31 Upanishads End of Commenrary……………………....….. 55 Two large and difficult Upanishads are presented 2. Brihadāranyaka Upanishad …….…56 (without original Sanskrit verses) in simple modern English for those advanced students who have 9. Dialogue: Ajtsatru-Gargya……………...…. 61 read Bhagavad-Gita and other 9 Principal 10. Yajnavalkya and maitreyi ……………....…..63 Upanishads. Simpler important verses are 11. Meditation taught through horse’s head.. 65 12. Yajnavalkya: The best Vedic Scholar…… 66 printed in underlined-bold; comm- 13. Three ‘Da’ …………………………….…….…78 entaries from translators, references&Glossary. Commentary…………………………….……... 84 14. Each soul is dear to the other………...……90 By 15. The Wisdom of the Wise (Yagnavalkya)… 91 16. Gargi and the Imperishable ……………..…94 Swami Swahananda 17. Janaka and Yajnavalkya 1 ……………..…..95 and 18. Janaka and Yajnavalkya 2 …………..……..97 Swami Madhavananda et al. 19. The Process of Reincarnation…… …..… 100 Editor: Ramananda Prasad End of Commenrary …………….…..……….105 A Brief Sanskrit Glossary On page 844 of 908 of the pdf: www.gita-society.com/108Upanishads.pdf INTERNATIONAL GITA ***** Editor’s note: Most of the materials in this book are SOCIETY taken from the above webpage which does not have a Copyright mark. -
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. -
A History of the Prajapati Falsehood
A History Of The Prajapati Falsehood An Introduction To How Certain Christians Have Abused Hindu Religious Books To Establish False Claims For The Christian Faith Dr. Johnson C. Philip Dr. Saneesh Cherian Prajapati, The Hindu God 1 A History Of The Prajapati Falsehood An Introduction To How Certain Christians Have Abused Hindu Religious Books To Establish False Claims For The Christian Faith Saneesh Cherian, MA, DMin, PhD Johnson C. Philip, ThD, PhD, DSc, DNYS Copyright: Creative Commons Copyright, 1985, 2011 You can download the latest edition of this ebook, and numerous other titles, from http://FreeEbooks.Itz4u.com We encourage you to distribute unmodified copies of this ebook to as wide a readership as possible. You are also encouraged to distribute it from your website, on CDs, etc. No further permission is needed for such distribution. Join hands with our biblical literacy project through such free distribution. 2 A History Of The Prajapati Falsehood Prajapati (or Prajapathi in South India) in a well known Hindu God whose name certain Christians have been misusing. These people claim that Prajapati is Jesus Christ, and to establish this claim they have used the following techniques 1. Misinterpretation of Hindu scriptures 2. Promotion of totally FORGED Sanskrit statements (which are simply not there in Hindu scriptures) 3. Emotional manipulation As a result, many Christians are under the false impression that Hindu scriptures speak repeatedly of Christ, His virgin birth, he crucifixion, death, resurrection, and ascention. However, NO Hindu scripture contains anything even remotely similar to the Life and sacrifice of Christ. We propose to introduce this subject to discerning Christians in several volumes. -
Names of Saptarishi – Seven Great Sages 1.Bharadwaja
Names of Saptarishi – Seven Great Sages The Saptarshi of the current Manvantara according to Brihadaranyaka Upanishad are listed below in this article. Brihadaranyaka Upanishad is one of the earliest Upanishadic. 1.Bharadwaja He is one of the greatest sage in Vedic times and also a descendant of sage Angirasa. His father is Devarsi Brihaspati. Sage Bharadwaja is the Author of Ayurveda. He is the father of Guru Dronacharya and his ashrama still exists in Allahabad. He was also a master of advanced military arts, including the Devastras. His wife is Suseela with whom he had a daughter named Devavarnini and son Garga. Dronacharya(Guru of Pandavas and Kauravas) was born as a result of his attraction to Apsara. According to some of the Puranas, Bharadvaja was found on banks of river Ganga and adopted by king Bharata. He had an unquenchable thirst for knowledge of Vedas and in addition meditated for Indra, Lord Shiva and Parvathi for more Vedic Knowledge 2.Vishwamitra Vishwamitra is one of the most well-known Sapatarishi and the great sages who discovered the Gayatri Mantra, found in the Vedas. Usually, one cannot rise to the level of a Brahmarishi through merit alone, since the order was created divinely and is appointed by Lord Brahma. However, Vishwamitra rose to the position of a Brahmarishi through his own merit alone. His epic tussle with Vasishta for the position of the greatest sage of all time makes a very interesting story. He was not a Brahmana by birth, but a Kshatriya (warrior). Having fought, lost and then pardoned by the Sage Vasista, it made a deep impression on the King. -
The Upanisads
THE UPANISADS T he Upanisads are the concluding portions of the Vedas and the basis for the Vedanta philosophy, “ a system in which human speculation seems to have reached its very acme,” according to Max Muller. The Upanisads have dominated Indian philosophy, religion, and life for nearly three thousand years. Though remote in time from us, the Upanisads are not remote in thought. The ideal which haunted the thinkers of the Upanisads —the ideal of man’s ultimate beatitude, the perfection of knowledge, the vision of the real in which the religious hunger of the mystic for direct vision and the philosopher’s ceaseless quest for truth are both satisfied— is still our ideal. The word “ Upanisad” is derived from upa, near, ni, down, and sad, to sit. Groups of pupils sat near the teacher to learn from him the truth by which ignorance is destroyed. There are over 200 Upanisads, although the traditional number is 108. Of these, the principal Upanisads are ten: lia, Kena, Katha, Praha, Mundaka, Mdndukya> Taittirlya, Aitareya, Chandogya, and Brhadaranyaka. Samkara, the great Vedantic philosopher, wrote commentaries on eleven of the Upanisads, these ten and the Svetaivatara. He also referred to the Kausitaki and Mahdndrayana. These, together with the Maitri, constitute the fourteen principal Upanisads, The dates of the Upanisads are difficult to determine. The ancient prose Upanisads, Aitareya, Kausitaki, Chandogya, Kena, Taittirlya, and Brhad- dranyaka, as well as the lia and Katha, belong to the eighth and seventh centuries B.C. They are definitely pre-Buddhistic. We do not know the names of the authors of the Upanisads. -
Early Upanishads
THE EARLY UPANISHADS Associated with each of the four Vedas are several classes of additional literature. These include the Brahmana, which are detailed guidebooks for the performance of the Vedic rituals. The Upanishads, on the other hand, are supposed to represent the esoteric teachings of the Vedic sages. The word upanishad literally means “to sit (-shad) down (ni-) near (upa-),” and they represent themselves as containing the esoteric import of the Vedic rituals. Included here are selections from the Brhadaranyaka Upanishad, which is thought to be the oldest Upanishad, composed before 1000 BCE. It is very much concerned with explaining the import of the sacrifices, as opposed to the later Upanishads, which often reflect later religious developments. Selections from the Brhadaranyaka Upanishad Translated by Swami Nikhilananda http://sanatan.intnet.mu/upanishads/brihadaranyaka.htm Book I Chapter I—Meditation on the Horse-sacrifice Om, verily, the head of the sacrificial horse is the dawn, its eye the sun, its vital breath the wind, its open mouth the Vaisvanara fire and the trunk of the sacrificial horse is the year. The back is heaven, the belly the intermediate region, the hoof the earth, the sides the four quarters, the ribs the intermediate quarters, the limbs the seasons, the joints the months and half-months, the feet the days and nights, the bones the stars, the flesh the clouds. Its half-digested food is the sand, the blood-vessels the rivers, the liver and lungs the mountains, the hair the herbs and trees. The fore part of the horse is the rising sun and the hinder part the setting sun. -
Lord Dattatreya
Lord Dattatreya Lord Datt Jayanti is celebrated on full moon day of Magshirsh month of Hindu Calendar. Our beloved Sai Baba is an incarnation of Lord Dattatreya according to Sai Satcharitra. My salutations to Dattatreya Who in the beginning is Brahma the Creator, Who in the middle is Vishnu the Preservor and Who in the end is Shiva the Destroyer. Lord Sai Dattatreya was born to Atri and Anusuya, a sage couple of the Vedic age. Atri maharishi is one of the ten sons of Creator Brahma and first of the Saptha Rishis, created by just the will of the Almighty and therefore designated as a Maanasa‐putras. There were ten of these. Atri's wife is Anasuya or Anusiya devi, a daughter of Kardama Prajapati and an embodiment of chastity. Seer Atri was one of such seers who had 'seen' and experienced the Brahma Gyaan, the eternal wisdom and Anusuya became famous for her devotion to her husband. She was the embodiment of chastity. One story tells that once a Brahmin named Kaushik was staying in a town called Pratishthan. He used to go to a whore in spite of being a Brahmin and having a devoted wife Sumati. Later, he suffered from leprosy and was thrown out by the whore. Then, he came back to his wife, who accepted him still. However, he still did not care for his wife and was thinking about the whore all the time. One day, he asked his wife to intercede on his behalf with the courtesan and take him there to fulfill his desire. -
The Story of Prajapati and Its Meaning
www.myvedanta.gr 10/6/2010 From: T h e V e d a n t a K e s a r i December 2 0 0 7 The Story of Prajapati and Its Meaning SWAMI DAYATMANANDA Swami Dayatmananda is the Minister-in-charge of Ramakrishna Vedanta Centre, Buckinghamshire, UK. The Upanishads are called Vedanta. The purpose of the Upanishads is to teach man his real nature and the way to know it. A man is what his core is and the Upanishads say that man’s core is divine and knowledge of this core—Self—is the purpose of human life. Not only is man’s core divine, the whole creation is, in essence, divine. Says Swami Vivekananda, the modern rishi , ‘We believe that every being is divine, is God.’ 1 Explaining this, Swamiji further said: ’’The whole universe is one. There is only One Self in the universe, only One Existence, and that One Existence, when it passes through the forms of time, space, and causation, is called by different names.’ ‘Everything in the universe is that One, appearing in various forms. Therefore the whole universe is all one in the Self, which is called Brahman. That Self when it appears behind the universe is called God. The same Self when it appears behind this little universe, the body, is the soul.’’2 The Use of Stories In order to simplify this highest knowledge and make it available to a commoner, the Upanishads often clothed it in stories and similes. The stories of Nachiketa in Katha Upanishad, Uma Haimavati in Kena Upanishad, Bhrigu’s quest for Brahman in the Taittiriya Upanishad, and Prajapati’s instructions to Indra in Chandogya Upanishad are some the best known examples. -
UNDERSTANDING HINDUISM: Basic Questions Answered Dr
UNDERSTANDING HINDUISM: Basic Questions Answered Dr. D.C. Rao UNDERSTANDING HINDUISM BASIC QUESTIONS ANSWERED Dr. D.C. RAO 1 UNDERSTANDING HINDUISM: Basic Questions Answered Dr. D.C. Rao Note: Some of the answers presented here have been previously published by the InterFaith Conference of Metropolitan Washington in “Strengthening Teaching About Religion.” This is a companion book to the e-book Understanding Hinduism: Basic Concepts Explained by D.C. Rao, which can be downloaded free from: http://hafsite.org/sites/default/files/Understanding-Hinduism-DC-Rao.pdf Throughout this book we’ve placed keywords below each question to assist with searching for topics covered in each question. If you search for these terms using your PDF reader you will be taken through each place where these terms are mentioned. 2 UNDERSTANDING HINDUISM: Basic Questions Answered Dr. D.C. Rao BASICS What is the overview of Hinduism? BELIEFS, DEFINE, PRACTICES, SANATANA DHARMA, THEOLOGY, VISION Hinduism offers practitioners a variety of ways to transform their minds so that they become aware of the Divine’s presence everywhere, at all times, in themselves, in every other human being, and in the whole of creation. Such a person rises above sorrows, awakens an innate sense of compassion and service towards all, and spreads peace and joy. What are the special features of Hinduism that you would like others to know about? BELIEFS, DHARMA, GOD, TEACHINGS, PLURALISM, PRACTICES Hinduism offers practitioners a variety of ways to transform their minds and connect with the Divine present in all beings and in the whole of creation. It is not about defining a doctrine.