DOCSLIB.ORG

The Essence of All the Vedas Hare Krishna Prabhujis and Matajis

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read 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. The following story from the life of His Divine Grace Bhaktisiddhanta Saraswati Prabhupada reveals this fact. Once His Divine Grace was giving a class on the paramount supremacy of vedic knowledge and one sannyasi suggested that there should be an examination on the upanishads for all the devotees in the Gaudiya Math to find out who is the best scholar. His Divine grace agreed and told all the sannyasis to prepare a 15 page writeup on the Upanishads. All of them became so enthusiastic and prepared their write-ups and submitted to Prabhupada. They were expecting that he is going to correct them and judge the best scholar among them. But he called one devotee from the the kitchen who cleans the kitchen and cuts vegetables and told him to correct all these write-ups. The devotee was shocked and said humbly, "I don't have any knowledge of the Upanishads and I don't know Sanskrit. I'm not at all qualified to correct the writeup of these great sannyasi devotees". Then Bhaktisiddhanta Saraswati Prabhupada replied, "The process of correction is very easy. Just look for the names Vishnu/Krishna/Narayana or any holy name of the Lord in each page and total it up and just write the grand total at the top of the first page and give it to me. You don't need any special knowledge to do this". The devotee duly did the job and submitted to His Divine Grace. One Sanyasi had the grand total of 300 (300 times the Lord's name appeared in his write up) and it was the maximum. Prabhupada called him and said , "You're the best scholar of the vedas since you've truly brought out the fact that the goal of all the vedas is to reveal the Lord's name, form, qualities and actions and His compassion". He also instructed all the devotees that they should take the chanting of the Lord's names very seriously and try to understand the glories of the holy names through scriptures by serious study. The above verse from Mahabharata clearly echoes this fact. I'm really not having any attraction or discipline in chanting the holy names of the Lord. I pray at the feet of all the devotees in this forum, Srila Prabhupada and Gurudeva so that I'll get some attraction and reverence for the holy name. Yours in service of Srila Prabhupada and Srila Gurudeva, Narahari Krishna das Chennai..
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]
  • 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]
  • 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]
  • ADVAITA VEDANTA: a SURVEY of the ROOTS and the FRUIT of a MOVEMENT by Bill Honsberger, Haven Ministry
    ADVAITA VEDANTA: A SURVEY OF THE ROOTS AND THE FRUIT OF A MOVEMENT By Bill Honsberger, Haven Ministry http://havenministry.com/home.html This paper will look at the origins and development of the particular Hindu school of thought known as Advaita Vedanta. I will first look at the medieval roots of Vedanta as founded by Sankara and later critiqued by Ramanuja. I will then show how Vedanta was transformed in the nineteenth and twentieth centuries by interaction with colonial and nationalist ideas and by interaction with the world at large. “I believe in Advaita; I believe in the essential unity of man and for that matter, for all that lives. Therefore, I believe that if one man gains spiritually, the whole world gains with him and if one man fails, the whole world fall to that extent…”(1) With these words the Father of modern India, Mahatma Gandhi, revealed the thoughts that were a major influence on him in 1924. However, the ideas he mentioned date back hundreds of years to the thoughts of an influential thinker named Sankara, and they also reflect the ideas of more modern Indian scholars who were shaping and adapting ancient ideas to a contemporary present. The terms Advaita, which means non-dualistic, and Vedanta, which literally means the end of the Vedas, together refer to a series of thinkers and ideas that go back to the eighth century C.E. The most notable scholar who is usually seen as the originator and systemizer of Advaita is Sankara (788 – 820 C.E.). The school of Advaita is described by some as theology and by others as a philosophy.
    [Show full text]
  • Summary of Hinduism Beliefs
    Summary of Hinduism Beliefs Meaning of name Major Holidays Hinduism, from the Persian hindu (Sanskrit sindhu ), Mahashivarati (mid-February) literally "river." Means "of the Indus Valley" or simply Holi (Spring) "Indian." Hindus call their religion sanatama Ramnavami (late March) dharma, "eternal religion" or "eternal truth." Dusserah (early November) Diwali (mid-November) Date/Place Founded & Founder Dates to 1500 BC or earlier / India / Founder: None Three Paths karmamarga - path of works and action Adherents jnanamarga - path of knowledge or philosophy 900 million (third largest in the world) bhaktimarga - path of devotion to God Main Location Three Debts India, also United Kingdom and United States debt to God Major Sects debt to sages and saints Saivism, Vaisnavism, Saktism debt to ancestors Sacred Texts Four Stages of Life Vedas, Upanishads, Sutras, Bhagavad Gita brahmacharga - school years - grow and learn Original Language grhastha - marriage, family and career vanaprastha - turn attention to spiritual things Sanskrit sanrgasu - abandon world to seek spiritual things Spiritual Leader Guru or sage Four Purposes of Life dharma - fulfill moral, social and religious duties Place of Worship artha - attain financial and worldy success Temple or home shrine kama - satisfy desires and drives in moderation moksha - attain freedom from reincarnation Theism Pantheism with polytheistic elements Seven Sacred Cities Ultimate Reality Ayodhya, Mathura, Gaya (Bodhgaya), Kasi (Varanasi, Benares), Kanci, Avantika (Ujjain), Dvaraka Brahman Human Nature Ten Commandments In bondage to ignorance and illusion, but able to escape 1. Ahimsa - do no harm 2. Satya - do not lie Purpose of Life 3. Asteya - do not steal To attain liberation (moksa) from the cycle of 4.
    [Show full text]
  • Hindu Scriptures
    Hindu Scriptures Hinduism consists of an extensive collection of ancient religious writings and oral accounts that expound upon eternal truths, some of which Hindus believe to have been divinely revealed and realized by their ancient sages and enlightened individuals. Hindu scriptures (such as the V​edas,​ Upanishads, Agamas, a​nd Puranas)​, epics (the B​hagavad Gita and R​amayana)​, lawbooks, and other philosophical and denominational texts, have been passed on for generations through an oral and written tradition. Since spiritual seekers have different levels of understanding, scriptural teachings are presented in a variety of ways to provide guidance to all seekers. Scripture in Hinduism, however, does not have the same place as it does in many other religious traditions. W​ hile the Vedas and other sacred writings are considered valid sources for knowledge about God, other means of knowledge, such as personal experience of the Divine, are regarded highly as well. Some Hindu philosophers have taught that these other means of knowledge should be seen as secondary to scripture. But other Hindu philosophers have taught that religious experience can be considered equal or even superior to scriptural teachings. Hindu scriptures are classified broadly into two categories: S​hruti and Smriti.​ The word S​hruti literally means “heard”, and consists of what Hindus believe to be eternal truths akin to natural law. Hindus believe these truths are contained in the vibrations of the universe. It was the ancient sages, Hindus say, who realized these eternal truths through their meditation, and then transmitted them orally. The term S​hruti is generally applied to the V​edas and includes the Upanishads,​ which constitute the fourth and final part of the V​edas.​ These texts are revered as “revealed” or divine in origin and are believed to contain the foundational truths of Hinduism.
    [Show full text]
  • Hinduism a Brief Outline.Cwk (WP)
    A BRIEF OUTLINE OF HINDUISM * Hinduism started about 1500 BCE in the area of India It’s roots are in the religions of the Indus River Valley Civilization and the Aryans who lived in India after them. * Third largest religion in the world (Christianity, Islam, Hinduism, No Religion, Buddhism) * They believe in one “god” type force called brahman, but celebrate brahman in the form of many gods, each with a specific function This is because the concept of brahman is too large for mere humans to comprehend, so they put faces on individual aspects (avatars) of brahman. Examples of gods especially important to Hindus as separate characteristics of brahman are: - Brahma - The Creator - Vishnu - The Preserver - Shiva - The Destroyer * A Hindu believer’s goal is to achieve moksha (union w/brahman). If you achieve moksha you come in touch with your atman, your pure self. * Though they don’t have one sacred text (like a Bible), they do have several books that hold important spiritual teachings. Examples are the Rig Vedas and the Upanishads. * Hindus believe that the soul is constant and is reborn in a process called reincarnation. Karma is the actions you make that determine your fate the next time you reincarnate. Will you reincarnate to a higher social caste? Or will you reincarnate as a rock? To achieve moksha you must reincarnate to the highest social caste. Dharma is the religious and moral duties required of someone depending on what social caste they belong to. * Hindus (as well as most Eastern religions) believe in ahimsa, non- violence.
    [Show full text]
  • Aryan and Non-Aryan Names in Vedic India. Data for the Linguistic Situation, C
    Michael Witzel, Harvard University Aryan and non-Aryan Names in Vedic India. Data for the linguistic situation, c. 1900-500 B.C.. § 1. Introduction To describe and interpret the linguistic situation in Northern India1 in the second and the early first millennium B.C. is a difficult undertaking. We cannot yet read and interpret the Indus script with any degree of certainty, and we do not even know the language(s) underlying these inscriptions. Consequently, we can use only data from * archaeology, which provides, by now, a host of data; however, they are often ambiguous as to the social and, by their very nature, as to the linguistic nature of their bearers; * testimony of the Vedic texts , which are restricted, for the most part, to just one of the several groups of people that inhabited Northern India. But it is precisely the linguistic facts which often provide the only independent measure to localize and date the texts; * the testimony of the languages that have been spoken in South Asia for the past four thousand years and have left traces in the older texts. Apart from Vedic Skt., such sources are scarce for the older periods, i.e. the 2 millennia B.C. However, scholarly attention is too much focused on the early Vedic texts and on archaeology. Early Buddhist sources from the end of the first millennium B.C., as well as early Jaina sources and the Epics (with still undetermined dates of their various strata) must be compared as well, though with caution. The amount of attention paid to Vedic Skt.
    [Show full text]
  • Hinduism 101: the Basics
    Hinduism 101: The Basics Where Does Hinduism Come From? Hinduism, a collection of traditions, is one of few ancient religions to survive into modern times. It developed at least over 5000 years ago in the Indus Valley of India, the largest civilization in the ancient world. Hindus consider the Hindu tradition as having no identifiable beginning or end, and refer to it as Sanatana Dharma ​ or the Eternal Way. The Vedas, one of Hinduism’s primary religious texts, means ​ ​ “knowledge” in the Sanskrit language and were preserved through a rigorous oral tradition for thousands of years before being written down. They present key Hindu teachings through hymns on the divine forces of nature. Hindu philosophy was further developed in the Upanishads; restated in story form in the ​ ​ Puranas, the Ramayana, and the Mahabharata; and through countless life stories, devotional poetry, ​ ​ ​ ​ and commentaries by learned sages. Hinduism, Buddhism, Jainism, and Sikhism are often referred to as the “Dharma traditions” or “Indic traditions.” The Dharma traditions share many concepts such as dharma, karma, samsara, and moksha (see later), though each religion ​ ​ ​ ​ ​ ​ ​ understands and interprets them differently. Over many centuries, Hinduism's pluralistic ethos was reflected through India's embrace of other religious groups such as Jews, Christians, and Zoroastrians when they were persecuted elsewhere. What are basic Hindu teachings? The deepest spiritual truth gleaned through the Vedas is that Brahman, or ​ ​ the Absolute (used interchangeably with “the Divine”, “the Absolute,” and “God”) pervades the entire universe. This divine reality or its essential nature is present in all living ​ ​ ​ beings, eternal, and full of bliss.
    [Show full text]