Svara Statistics of Taittiriya Brahmana

Total Page:16

File Type:pdf, Size:1020Kb

Svara Statistics of Taittiriya Brahmana Svara Statistics of the Taittiriya Brahmana by Ulrich Stiehl, Heidelberg 2005 1. List of accented orthographic syllables - Sorted by Alphabet 2-38 2. List of accented orthographic syllables - Sorted by Frequency 39-75 3. Attested quotations from the text of the Taittiriya Brahmana 76-207 This document, designed for font developers and linguists, provides for the first time statistical data about the accented orthographic syllables of a large text of Vedic Sanskrit, here of the Yajurveda text Taittiriya Brahmana (http://www.sanskritweb.net/yajurveda). The Unicode rendering rules are based on the faulty concept of orthographic syllables. For non-accented orthographic syllables of non-Vedic Sanskrit see my "Technical Manual of Itranslator 2003", pages 76-103, http://www.sanskritweb.net/itrans/itmanual2003.pdf), whereas this file documents the accented orthographic syllables of Vedic Sanskrit. The American Unicode Consortium consists of laymen, this means here non-Indologists, e.g. Michael Everson and others, who cannot read nor write any of the Indian languages. These consortium members discarded the Unicode proposals made by "Indian niggers", e.g. the proposal "Vedic Code Set - A Draft" made by the "Indian niggers" of the TDIL (see http://tdil.mit.gov.in/pchangeuni.htm). After having discarded the proposals of the "Indian niggers", Michael Everson and other Unicode members, who are non-Indologists, concocted illogical and incomplete Unicode font rendering rules for the "Indian niggers". In the lists below, those characters and accents that cannot be displayed properly due to Michael Everson et alii, are typeset by non-Unicode private-use-area letters marked in red. The following svara statistics covers 3391 different accented syllables of Vedic Sanskrit. Both absolute frequency (e.g. 141 occurrences) and relative frequency (here e.g. 0.651%) are stated for each accented orthographic syllable of the Taittiriya Brahmana. Ulrich Stiehl, Heidelberg 4-June-2005 Ulrich Stiehl, Svara Statistics of the Taittiriya Brahmana, Page 1 1. Sorted by Alphabet क॑ kàÙ (1 - 0.005%) की̎ kë (1 - 0.005%) ॑ kcà (5 - 0.023%) ॒ ktyâ (1 - 0.005%) क॒ kâ® (2 - 0.009%) की॒ kì (17 - 0.078%) ा̎ kÉåÏ (1 - 0.005%) ृ॒ ktyõ (1 - 0.005%) क ka¥ (5 - 0.023%) कु॒ kï (29 - 0.134%) kta¥ (2 - 0.009%) ै॑ ktyaç (1 - 0.005%) क kaª (5 - 0.023%) क॑ ु kí (32 - 0.148%) ॑ ktà (3 - 0.014%) ै॒ ktyaé (1 - 0.005%) क̎ ká (8 - 0.037%) कू॒ kò (2 - 0.009%) ̎ ktá (5 - 0.023%) ै̎ ktyaè (2 - 0.009%) क॑ kà (213 - 0.983%) कू ̎ kñ (3 - 0.014%) ॒ ktâ (6 - 0.028%) ॑ ktrà (1 - 0.005%) क॒ kâ (219 - 1.010%) क॑ ू kð (8 - 0.037%) ॑ ं kta¡ (5 - 0.023%) ̎ ktrá (1 - 0.005%) कं॒ ka£ (12 - 0.055%) कृ॑ kó (53 - 0.245%) ं॒ kta£ (13 - 0.060%) ं॒ ktra£ (1 - 0.005%) क॑ं ka¡ (46 - 0.212%) कृ ॒ kõ (134 - 0.618%) ॒ ktâÏ (3 - 0.014%) ॑े ktrµ (1 - 0.005%) क॑ kàÏ (19 - 0.088%) ॑ kú (1 - 0.005%) ा̎ ktå (2 - 0.009%) ा॒ ktvæ (1 - 0.005%) का kÀ¥ (2 - 0.009%) ॒ ký (6 - 0.028%) ा॒ ktæ (2 - 0.009%) ॒ kthâ (1 - 0.005%) का̎ kå (3 - 0.014%) के̎ k¸ (4 - 0.018%) ा॑ ktã (4 - 0.018%) ा॒ kthæ (2 - 0.009%) का॑ kã (93 - 0.429%) क॑े kµ (8 - 0.037%) ि॒ kté (5 - 0.023%) ॑ kthyà (1 - 0.005%) का॒ kæ (141 - 0.651%) के॒ k¹ (54 - 0.249%) िं॒ kti£ (1 - 0.005%) ̎ kthyá (3 - 0.014%) का̎ ं kÀ¢ (1 - 0.005%) कै ̎ kaè (1 - 0.005%) ी॑ ktê (2 - 0.009%) ॑ ं kthya¡ (3 - 0.014%) का॒ ं kÀ£ (4 - 0.018%) कै॒ kaé (2 - 0.009%) ु॒ ktï (4 - 0.018%) ॑ kthyàÏ (3 - 0.014%) का॒ kæÏ (3 - 0.014%) कै ॑ kaç (6 - 0.028%) ॑ ु ktí (4 - 0.018%) ा॑ kthyã (1 - 0.005%) का̎ kåÏ (6 - 0.028%) को̎ k¼ (3 - 0.014%) ो॑ ktº (1 - 0.005%) ा॑ kthyãÏ (1 - 0.005%) िक॑ kç (4 - 0.018%) को॑ kº (17 - 0.078%) ो̎ kt¼ (1 - 0.005%) ॑ े kthyµ (6 - 0.028%) िक॒ ké (8 - 0.037%) को॒ k½ (19 - 0.088%) ो॒ kt½ (5 - 0.023%) ो̎ kthy¼ (2 - 0.009%) िकं॒ ki£ (2 - 0.009%) ी॒ kkì (2 - 0.009%) ौ॒ ktaï (1 - 0.005%) ो॑ kthyº (3 - 0.014%) Ulrich Stiehl, Svara Statistics of the Taittiriya Brahmana, Page 2 ौ̎ kthyaî (1 - 0.005%) ु॒ krï (1 - 0.005%) ा॒ kÍæ¨ (11 - 0.051%) ॑ kÍmà (2 - 0.009%) ॒ knâ (1 - 0.005%) ॑ ु krí (1 - 0.005%) ा॑ kÍã (11 - 0.051%) ा̎ kÍmå (1 - 0.005%) ा॒ knæ (1 - 0.005%) ॑ ू krð (1 - 0.005%) ा kÍÀ¥ (17 - 0.078%) ा॑ kÍmã (1 - 0.005%) ॒ kpâ (3 - 0.014%) ू॒ krò (7 - 0.032%) ा̎ kÍåÏ (1 - 0.005%) ॑ kÍyà (3 - 0.014%) ृ॑ kpó (1 - 0.005%) ॒ klâ (1 - 0.005%) ा॒ kÍæÏ (1 - 0.005%) ॒ kÍyâ (4 - 0.018%) ॑ kprà (1 - 0.005%) ि॒ klé (1 - 0.005%) ि॒ kÍé (94 - 0.434%) ा̎ kÍyåÏ (1 - 0.005%) ॑ kmà (4 - 0.018%) ी॒ klì (3 - 0.014%) ि॑ kÍç (147 - 0.678%) ो॒ kÍy½ (1 - 0.005%) ॑ kyà (2 - 0.009%) ॒ kvâ (3 - 0.014%) ी॒ kÍì (7 - 0.032%) ो॑ kÍyº (1 - 0.005%) ा̎ kyå (1 - 0.005%) ॑ kvà (16 - 0.074%) ी॑ kÍê (9 - 0.042%) ो̎ kÍy¼ (2 - 0.009%) ा॑ kyã (8 - 0.037%) ा॑ kvã (1 - 0.005%) ॒ ु kÍï (20 - 0.092%) ो̎ kÍy¼Ï (1 - 0.005%) ̎ े ky¸ (1 - 0.005%) ॑े kvµ (1 - 0.005%) ॑ ु kÍí (34 - 0.157%) ॑ kÍvà (1 - 0.005%) ॑ े kyµ (1 - 0.005%) ॒ kÍ⨠(5 - 0.023%) ॒ु kÍïÏ (5 - 0.023%) ॒ kÍvâ (3 - 0.014%) ो॑ kyº (1 - 0.005%) ॒ kÍâ (162 - 0.747%) ॑ु kÍíÏ (6 - 0.028%) ॑ े kÍvµ (5 - 0.023%) ॒ kr⨠(1 - 0.005%) ॑ kÍà (199 - 0.918%) ̎ े k͸ (5 - 0.023%) ं॒ ksa£ (1 - 0.005%) ॑ krà (20 - 0.092%) ॑ ं kÍa¡ (3 - 0.014%) ॑ े k͵ (12 - 0.055%) ा॒ ksæ (6 - 0.028%) ॒ krâ (56 - 0.258%) ॒ ं kÍa£ (10 - 0.046%) ॒ े k͹ (16 - 0.074%) ॑ kskà (1 - 0.005%) ा॒ kræ (6 - 0.028%) ॑ kÍàÏ (3 - 0.014%) ै॒ kÍaé (1 - 0.005%) ा॒ kspæ (1 - 0.005%) ा̎ krå (9 - 0.042%) ॒ kÍâÏ (7 - 0.032%) ै̎ kÍaèÏ (2 - 0.009%) ा॑ ksvã (1 - 0.005%) ा॑ krã (14 - 0.065%) ा॑ kÍãÙ (1 - 0.005%) ो̎ kͼ (1 - 0.005%) ख॒ kh⨠(1 - 0.005%) ि॑ krç (5 - 0.023%) ा kÍÀ¨ (1 - 0.005%) ो॑ kͺ (4 - 0.018%) ख̎ khá (6 - 0.028%) ि॒ kré (15 - 0.069%) ा॒ kÍæÙ (1 - 0.005%) ो॒ kͽ (10 - 0.046%) ख॑ khà (10 - 0.046%) ी॑ krê (1 - 0.005%) ा̎ kÍå (4 - 0.018%) ॒ kÍÉâ (1 - 0.005%) ख॒ khâ (14 - 0.065%) ी॒ krì (5 - 0.023%) ा॒ kÍæ (10 - 0.046%) ि॑ kÍÉç (2 - 0.009%) ख ं॒ kha£ (3 - 0.014%) Ulrich Stiehl, Svara Statistics of the Taittiriya Brahmana, Page 3 ख॑ ं kha¡ (11 - 0.051%) ग॑ gàÏ (2 - 0.009%) गो॒ g½ (37 - 0.171%) ि॒ gné (49 - 0.226%) खा॒ khæ (8 - 0.037%) गा̎ gå (13 - 0.060%) गौ॑ gaí (1 - 0.005%) ि॒ gnéÏ (1 - 0.005%) खा॑ khã (8 - 0.037%) गा॑ gã (30 - 0.138%) गौ॒ gaï (5 - 0.023%) ी॒ gnì (7 - 0.032%) खा̎ khå (10 - 0.046%) गा॒ gæ (53 - 0.245%) घ॒ gghâ (1 - 0.005%) ी॑ gnê (8 - 0.037%) िख॒ khé (1 - 0.005%) गा̎ ं gÀ¢ (1 - 0.005%) घृ॒ gghõ (1 - 0.005%) ी̎ gnë (11 - 0.051%) िख॑ khç (7 - 0.032%) गा॒ gæÏ (1 - 0.005%) ॑ े gghyµ (2 - 0.009%) ी॒ए gnìe (1 - 0.005%) ख े॒ kh¹ (3 - 0.014%) गा̎ gåÏ (1 - 0.005%) जी॒ gjì (2 - 0.009%) ̎ े gn¸ (3 - 0.014%) ख॑ े khµ (3 - 0.014%) िग॑ gç (1 - 0.005%) ज॑ ु gjí (2 - 0.009%) ॑ े gnµ (25 - 0.115%) ॒ khyâ (1 - 0.005%) िग॒ gé (8 - 0.037%) दी॑ gdê (1 - 0.005%) े॒ gn¹ (113 - 0.521%) ॑ khyà (3 - 0.014%) गी॒ gì (15 - 0.069%) दी॒ gdì (3 - 0.014%) े॒ gn¹Ï (1 - 0.005%) ा॒ khyæ (2 - 0.009%) ग॑ ु gí (9 - 0.042%) ॒ gdï (1 - 0.005%) ा॒ gnyæ (2 - 0.009%) ा॑ khyã (4 - 0.018%) ग॒ ु gï (10 - 0.046%) द॒ े gd¹ (2 - 0.009%) बृ॑ gbó (3 - 0.014%) ॑ े khyµ (2 - 0.009%) ग॑ु gíÏ (1 - 0.005%) ध॒ gdh⨠(2 - 0.009%) ॑ gbhà (1 - 0.005%) स॒ ं khsa£ (3 - 0.014%) ग॒ु gïÏ (1 - 0.005%) धा॒ gdhæ (1 - 0.005%) ि॑ gbhç (1 - 0.005%) सा॒ khsæ (1 - 0.005%) ग॒ ू gò (1 - 0.005%) िध॒ gdhé (1 - 0.005%) ि॒ gbhéÏ (1 - 0.005%) ग॒ g⨠(2 - 0.009%) ग॑ ू gð (2 - 0.009%) िध॒ gdhé¨ (2 - 0.009%) ि॑ gbhçÏ (1 - 0.005%) ग ga¥ (2 - 0.009%) ग॑ ृ gó (44 - 0.203%) ध े॒ gdh¹ (1 - 0.005%) ी॑ gbhê (1 - 0.005%) ग̎ gá (6 - 0.028%) ग॒ ृ gõ (109 - 0.503%) ॑ gdhyà (1 - 0.005%) ॒ gbhyâ (1 - 0.005%) ग॒ gâ (159 - 0.734%) ग॑ े gµ (6 - 0.028%) ी॑ gdhrê (2 - 0.009%) ा̎ gbhyå (1 - 0.005%) ग॑ gà (173 - 0.798%) ग े॒ g¹ (28 - 0.129%) ॒ gnâ (18 - 0.083%) ा॒ gbhyæ¨ (1 - 0.005%) ग ं॒ ga£ (3 - 0.014%) गै॒ gaé (1 - 0.005%) ा॒ gnæ (2 - 0.009%) ा॒ ं gbhyÀ£ (1 - 0.005%) ग॑ ं ga¡ (4 - 0.018%) गो̎ g¼ (1 - 0.005%) ा॑ gnã (4 - 0.018%) ा̎ ं gbhyÀ¢ (1 - ग॒ gâÏ (1 - 0.005%) गो॑ gº (16 - 0.074%) ि॑ gnç (5 - 0.023%) 0.005%) ो॒ gbhy½ (1 - 0.005%) Ulrich Stiehl, Svara Statistics of the Taittiriya Brahmana, Page 4 ो॑ gbhyº (1 - 0.005%) े॒ gr¹ (12 - 0.055%) ॑ ghnà (4 - 0.018%) ॒ Çkhâ (1 - 0.005%) म॑ gmà (1 - 0.005%) ॑ े grµ (21 - 0.097%) ॒ ghnâ (6 - 0.028%) स॑ ु Çkhsí (1 - 0.005%) म॒ gmâ (1 - 0.005%) ै॑ graç (1 - 0.005%) ि॑ ghnç (1 - 0.005%) ॑ Çgà (2 - 0.009%) मा॒ gmæ (1 - 0.005%) ला॒ glæ (1 - 0.005%) ि॒ ghné (4 - 0.018%) ॒ Çgâ (8 - 0.037%) म॒ ु gmï (1 - 0.005%) वा̎ gvå (1 - 0.005%) ॒ ghr⨠(1 - 0.005%) ॑ ÇgàÏ (1 - 0.005%) य॒ ं gya£ (1 - 0.005%) वी॒ gvì (1 - 0.005%) ̎ े ghr¸ (1 - 0.005%) ा̎ Çgå (1 - 0.005%) या॒ gyæ (1 - 0.005%) व॒ े gv¹ (2 - 0.009%) ो॑ ghrº (2 - 0.009%) ा॒ Çgæ (5 - 0.023%) य॑ े gyµ (1 - 0.005%) घ̎ ghá (1 - 0.005%) ङ ् DZ (2 - 0.009%) ा॑ Çgã (26 - 0.120%) gra¥ (1 - 0.005%) घ॑ ghà (4 - 0.018%) ङ॑ Çà (1 - 0.005%) ि॒ Çgé (4 - 0.018%) ॑ gràÙ (1 - 0.005%) घ॒ ghâ (33 - 0.152%) िङ॑ Çç (1 - 0.005%) ि॑ Çgç (16 - 0.074%) ̎ grá (1 - 0.005%) घ॑ ghàÏ (1 - 0.005%) ङु॒ Çï (2 - 0.009%) ी॑ Çgê (2 - 0.009%) graª (2 - 0.009%) घा̎ ghå (2 - 0.009%) ॑ Çkà (1 - 0.005%) ी॒ Çgì (3 - 0.014%) ॑ grà (16 - 0.074%) घा ghÀ¥ (3 - 0.014%) ा॒ Çkæ (1 - 0.005%) ॒ ु Çgï (7 - 0.032%) ॒ grâ (47 - 0.217%) घा॑ ghã (21 - 0.097%) Çktaª (1 - 0.005%) ॒ू Çgò (1 - 0.005%) ं॒ gra£ (1 - 0.005%) घा॒ ghæ (59 - 0.272%) ॑ Çktà (1 - 0.005%) े̎ Çg¸ (1 - 0.005%) ॑ ं gra¡ (6 - 0.028%) घा̎ ghåÏ (1 - 0.005%) ॒ Çktâ (3 - 0.014%) ॒े Çg¹ (1 - 0.005%) ा॑ grã (3 - 0.014%) घृ॑ ghó (6 - 0.028%) ं॒ Çkta£ (1 - 0.005%) ॑े Çgµ (2 - 0.009%) ा॒ græ (36 - 0.166%) घृ॒ ghõ (111 - 0.512%) ा॒ Çktæ (2 - 0.009%) ै॒ ÇgaéÏ (1 - 0.005%) ा॒ græÏ (1 - 0.005%) घ॒ े gh¹ (2 - 0.009%) ॑े Çktµ (2 - 0.009%) ि॒ Çgdhé (1 - 0.005%) ि॒ gré (4 - 0.018%) घ॑ े ghµ (4 - 0.018%) ो॑ Çktº (2 - 0.009%) ॒ Çgrâ (2 - 0.009%) ी॑ grê (2 - 0.009%) घ̎ े gh¸ (4 - 0.018%) ा॑ Çkyã
Recommended publications
  • Women in Hindu Dharma- a Tribute
    Women in Hindu Dharma- a Tribute Respected Ladies and Gentlemen1, Namaste! Women and the Divine Word:- Let me start my talk with a recitation from the Vedas2, the ‘Divinely Exhaled’ texts of Hindu Dharma – Profound thought was the pillow of her couch, Vision was the unguent for her eyes. Her wealth was the earth and Heaven, When Surya (the sun-like resplendent bride) went to meet her husband.3 Her mind was the bridal chariot, And sky was the canopy of that chariot. Orbs of light were the two steers that pulled the chariot, When Surya proceeded to her husband’s home!4 The close connection of women with divine revelation in Hinduism may be judged from the fact that of the 407 Sages associated with the revelation of Rigveda, twenty-one5 are women. Many of these mantras are quite significant for instance the hymn on the glorification of the Divine Speech.6 The very invocatory mantra7 of the Atharvaveda8 addresses divinity as a ‘Devi’ – the Goddess, who while present in waters, fulfills all our desires and hopes. In the Atharvaveda, the entire 14th book dealing with marriage, domestic issues etc., is attributed to a woman. Portions9 of other 19 books are also attributed to women sages10. 1 It is a Hindu tradition to address women before men in a group, out of reverence for the former. For instance, Hindu wedding invitations are normally addressed ‘To Mrs. and Mr. Smith’ and so on and not as ‘To Mr. And Mrs. Smith’ or as ‘ To Mr. and Mrs. John Smith’ or even as ‘To Mrs.
    [Show full text]
  • India's "Tīrthas": "Crossings" in Sacred Geography
    India's "Tīrthas": "Crossings" in Sacred Geography The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Eck, Diana L. 1981. India's "Tīrthas": "Crossings" in sacred geography. History of Religions 20 (4): 323-344. Published Version http://www.jstor.org/stable/1062459 Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:25499831 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA DianaL.Eck INDIA'S TIRTHAS: "CROSSINGS" IN SACRED GEOGRAPHY One of the oldest strands of the Hindu tradition is what one might call the "locative" strand of Hindu piety. Its traditions of ritual and reverence are linked primarily to place-to hill- tops and rock outcroppings, to the headwaters and confluences of rivers, to the pools and groves of the forests, and to the boundaries of towns and villages. In this locative form of religiousness, the place itself is the primary locus of devotion, and its traditions of ritual and pilgrimage are usually much older than any of the particular myths and deities which attach to it. In the wider Hindu tradition, these places, par- ticularly those associated with waters, are often called tirthas, and pilgrimage to these tirthas is one of the oldest and still one of the most prominent features of Indian religious life. A tZrtha is a "crossing place," a "ford," where one may cross over to the far shore of a river or to the far shore of the worlds of heaven.
    [Show full text]
  • HINDUISM TODAY SAMPLE: Puranas Summary from the Siva Purana AGAMAS: Basics
    THE HINDU SCRIPTURES Simple Christians have the Bible Hindus have the Vedas Actually, it is much more complicated… TIMELINE (written)* SRUTI SMRITI (BC) 1500 800 400 0 400 800 1200 1600 (AD) Note: dates for the Vedas(samhitas) can vary more than 1,000 years MAHABHARATA VEDAS & RAMAYANA BRAHMANAS TANTRAS ARANYAKAS PURANAS UPANISHADS DARSHANAS *some were orally transmitted prior to this TWO TYPES OF SCRIPTURES SHRUTI (“heard”) SMRITI (“remembered”) heard by the rishis -Itihasas (History or Epics) direct from God -Puranas (Mythology) -Dharma Shastras- Law Codes …The Vedas -Agamas & Tantras- Sectarian Samhitas, Brahmanas, Scriptures. Arayakas, Upanishads -Darshanas- Manuals of Philosophy * THE *VEDAS *Note: “Veda” is used in multiple ways: 1. Referring to the oldest hymn portions (Samhitas) 2. Referring to the collection of samhitas, brahmanas, aranyakas, and upanishads 3. Shaivites and Vaishnavites often include the Agamas by this term 4. Many also include the Gita by this term THE VEDAS (Samhitas) The Rig Veda 10,552 hymns The Sama Veda 1,875 hymns--mostly Rig Veda repeated The Yajur Veda Vedic sacrificial manuals The Atharva Veda Incantations, spells, mystical poetry Searching for the VEDAS You want a copy of the Vedas? -you won’t find it in the library -you won’t find it in the bookstores -you might find a concise, edited version -when you find it… When were they written? Nobody knows exactly… -The oldest Veda (Rig) reached its final stage of compilation about 1000 B.C. -Different dates given Tilak: 6000 B.C. Jacobi: 4500 B.C. Mueller: 1200 B.C. The Rig Veda Rig Veda Book 3 Hymn 10 1.
    [Show full text]
  • Riddles in Hinduism
    Bharat Ratna Dr. Bhimrao Ramji Ambedkar "Father Of Indian Constitution" India’s first Law Minister Architect of the Constitution of India ii http://www.ambedkar.org Born April 14, 1891, Mhow, India Died Dec. 6, 1956, New Delhi Dr. Bhimrao Ramji Ambedkar, was the first Minister of Law soon after the Independence of India in 1947 and was the Chairman of the drafting committee for the Constitution of India As such he was chiefly responsible for drafting of The Constitution of India. Ambedkar was born on the 14 th April, 1891. After graduating from Elphinstone College, Bombay in 1912, he joined Columbia University, USA where he was awarded Ph.D. Later he joined the London School of Economics & obtained a degree of D.Sc. ( Economics) and was called to the Bar from Gray's Inn. He returned to India in 1923 and started the 'Bahishkrit Hitkarini Sabha' for the education and economic improvement of the lower classes from where he came. One of the greatest contributions of Dr. Ambedkar was in respect of Fundamental Rights & Directive Principles of State Policy enshrined in the Constitution of India. The Fundamental Rights provide for freedom, equality, and abolition of Untouchability & remedies to ensure the enforcement of rights. The Directive Principles enshrine the broad guiding principles for securing fair distribution of wealth & better living conditions. On the 14 th October, 1956, Babasaheb Ambedkar a scholar in Hinduism embraced Buddhism. He continued the crusade for social revolution until the end of his life on the 6th December 1956. He was honoured with the highest national honour, 'Bharat Ratna' in April 1990 .
    [Show full text]
  • 1 UNIT 2 INTRODUCTION to VEDAS and UPANISADS Contents 2.0 Objectives 2.1 Vedas and Its Contents 2.2 a General Survey of the Ve
    1 UNIT 2 INTRODUCTION TO VEDAS AND UPANISADS Contents 2.0 Objectives 2.1 Vedas and Its Contents 2.2 A General Survey of the Vedic Literature 2.3 Some Important Vedic Concepts - I 2.4 Some Important Vedic Concepts - II 2.5 Upanisads 2.6 Let Us Sum Up 2.7 Key Words 2.8 Further Readings and References 2.0 OBJECTIVES The main objective of this Unit – is to present a general outline of the origin and development of Vedic literature and its epistemological position in the different philosophical schools of India. Vedas have been held as the primary source of a structured society that is believed to pave way for a religious growth and induce a philosophical quest. The various concepts and doctrines of the Vedas can find its relevance in today’s world. In this unit, we shall briefly analyze the Vedic literature and its concepts. By the end of this unit you should be able: to gain a general idea of the vast Vedic literature and their content to understand the historical growth of religious practices in the Vedic background to learn the important concepts that led to the rise of Indian Philosophical systems to grasp the relevant concepts of the Vedas and appreciate its relevance in the modern world. 2.1 VEDAS AND ITS CONTENTS Vedas or the source of knowledge, is also referred to as the Sruti or that which is heard, Apauruseya or that which is not authored by a human, and Shastra or that which serves as a guide through its teaching.
    [Show full text]
  • 1 Unit 4 Different Approaches to the Study of Human
    UNIT 4 DIFFERENT APPROACHES TO THE STUDY OF HUMAN PERSON - II (INDIAN) Contents 4.0 Objectives 4.1 Introduction 4.2 Vedic concept of Human 4.3 Concept of Human in the Upanishads 4.4 Chandogya Upanishad 4.5 Taittaria Upanishad 4.6 Mandukya Upanishads 4.7 Katha Upanishad 4.8 Concept of Human in Bhagavadgita 4.9 Atman and Brahman 4.10 Human in need of liberation 4.11 Buddhists understanding of a human person 4.12 Jainism and Samkhya 4.13 Let Us Sum Up 4.14 Key Words 4.15 Further Readings and References 4.16 Answers to Check Your Progress 4.0 OBJECTIVES The main aim of every Indian system is to show the way to salvation. The way to salvation is written in the language of renunciation (Sannyasa). But this idea cannot be said to represent the whole life of every Indian. Therefore for a complete philosophy of man one has to read the systems as well as the activities of humans, the ethical codes and the epics. Keeping in mind what the ancient sages said about sacred literature we will evolve the idea of human. The main literature for the ancients is Vedas. The poetries in Vedas are meant to teach the Vedic way of life. 1 4.1 INTRODUCTION The concept of Human person is very clearly derived from the western perspective. In the Indian tradition the concept seems to be strange and sometimes absent. The problem lies only in the method. The nature of the operation we are engaging in will be different.
    [Show full text]
  • Yama (Hinduism) - Wikipedia, the Free Encyclopedia
    ימה ياما یاما Yama (Hinduism) - Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Yama_(Hinduism) Yama (Hinduism) From Wikipedia, the free encyclopedia In Hindu mythology, Yama (Sanskrit: यम ) is the lord of death, first recorded in the Vedas. Yama belongs to an early stratum Yama of Indo-Iranian theology. In Vedic tradition Yama was Death considered to have been the first mortal who died and espied the way to the celestial abodes, thus in virtue of precedence he became the ruler of the departed. In some passages, however, he is already regarded as the god of death. Yama's name can be interpreted to mean "twin", and in some myths he is paired with a twin sister Yam ī. Yama is assisted by Chitragupta who is assigned with the task of keeping complete records of actions of human beings on the earth, and upon their death deciding to have them reincarnated as a superior or inferior organism, depending on their actions on the earth (Karma). Yama is also the lord of justice and is sometimes referred to Devanagari यम as Dharma, in reference to his unswerving dedication to maintaining order and adherence to harmony. Affiliation Deva Abode Naraka Mantra Om Surya puthraya Vidhmahe Contents MahaKalaya Dheemahi Thanno Yama Prachodayath [1] 1 Characteristics Weapon Danda 1.1 In the Rigveda Consort Yami or Syamala 2 Iconography Mount water buffalo 3 Subordination to Shiva and Vishnu 4 See also 5 Notes 6 References 7 Further reading 8 External links Characteristics Yama is a Lokap āla and an Aditya. He is the son of Surya (Sun) and twin brother of Yami, or Yamuna, traditionally the first human pair in the Vedas.
    [Show full text]
  • A Reply to Michael Witzel's 'Ein Fremdling Im Rgveda'
    A Reply to Michael Witzel’s ‘Ein Fremdling im Rgveda’1 (Journal of Indo-European Studies, Vol. 31, No.1-2: pp.107-185, 2003) by Vishal Agarwal 11 August 2003 ~*~ Background: Recently, N. Kazanas published a sixty page article titled ‘Indigenous Indo- Aryans and the Rigveda’ in The Journal of Indo-European Studies (JIES), vol. 30, Numbers 3&4 (2002), pages 275-334. The article argues that the speakers of Indo- Aryan (IA) languages did not enter the Indian subcontinent around 1500 BC, as the conventional Aryan Invasion Theory (AIT) and its euphemistic versions hold. Kazanas further argued that the Rgveda, the oldest IA and Indian text, was composed mainly in the 4th millennium BC, and therefore, these peoples may have arrived into the Indian subcontinent around or before 4500 BC, not later. The article provoked nine comments, of which eight2 were quite short and were published in the same issue of the journal. The ninth comment, by Professor M. Witzel of the Harvard University, was published in the next issue (JIES vol. 31, No. 1-2 (2003), pages 107-185. Witzel’s comment is thus much longer than Kazanas’ article itself. In the latter issue of JIES, Kazanas wrote a 54 page ‘Final Reply’ (JIES, vol. 31, No.1-2: pp. 187-240, 2003) to all his nine reviewers. He has responded to most of Witzel’s important academic objections. My own critique here is meant to supplement Kazanas’ response to Witzel. I will not repeat what Kazanas has already included in his final reply. In my critique below, the page numbers within (...) refer to those in Witzel ‘comment’ as published in the journal, unless a different bibliographic reference is given by me.
    [Show full text]
  • The Thread of Sound, Language and Reality in Hinduism
    SACRED SOUND: THE THREAD OF SOUND, LANGUAGE AND REALITY IN HINDUISM By PAMELA ANN CHAPPELLE A capstone submitted to the Graduate School-Camden Rutgers, The State University of New Jersey In partial fulfillment of the requirements For the degree of Master of Arts Graduate Program in Liberal Studies Written under the direction of Dr. Nicole Karapanagiotis And approved by ________________________________________ Dr. Nicole Karapanagiotis, Capstone Director Camden, New Jersey May 2021 CAPSTONE ABSTRACT Sacred Sound: The Thread of Sound, Language and Reality in Hinduism by PAMELA ANN CHAPPELLE Capstone Director: Dr. Nicole Karapanagiotis In several cosmologies around the world, creation came into being from the utterance of the Word. Speech as such reigns as the supreme power. This paper will seek to understand speech and sound in Hindu traditions that pursue to effect results on the human level – specifically various levels and categories of liberation and spiritual growth. Centering around the Sanskrit language, my analysis explores where these beliefs of speech and sound developed and persisted, as well as how they are unified and integrated into personal and cultural experiences. This paper traces vac1 (speech) as both self-revealing and a divine instrument in the release of prana (the fundamental energy of the universe). In practice, this energy of sound shapes the forms of mantras for use in spiritual enlightenment, self-realization and liberation (moksha). Because of the near inexhaustibility of Hindu philosophical and religious works many very interesting topics have sadly been omitted. Also not considered are Eastern and 1 Vac is the customary spelling (lower cased) and is pronounced as vach.
    [Show full text]
  • The Concept of Sacrifice in Christianity and in Hinduism a Comparative Study
    The Concept of Sacrifice in Christianity and in Hinduism A Comparative Study Dissertation of the University of Lucerne, Faculty of Theology Submitted by Thomas Mathew Kolamkuzhyyil Thesis approved on November 29, 2013 Referee: Prof. Dr. Wolfgang Müller Co-Referee: Prof. Dr. Stephanie Klein Lucerne, 2016 This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. To view a copy of this license, visit http://creativecommons.org/licenses/by-nc-nd/4.0/ Urn Number: urn:nbn:ch:bel-85469 Table of Contents Acknowledgements .................................................................................................... 7 ABSTRACT ................................................................................................................... 9 GENERAL INTRODUCTION ................................................................................. 10 CHAPTER 1 THE CONCEPT OF SACRIFICE IN HINDUISM 1.1 The Vedas and the Vedic Religion .................................................................... 23 1.1.1 The Concept of Sacrifice .............................................................................. 25 1.1.2 The Inner Meaning of Yanja ........................................................................ 31 1.1.2.1 The Primordial and Ideal Yajna of Purusa- Prajapati .................... 32 1.1.3 The Constitutive Elements of Yajna ........................................................... 33 1.1.4 Cult or Yajna as Unique Goal in Itself ......................................................
    [Show full text]
  • Notes to the OM Mala: Meanings of the Mystic Sound
    Notes to The OM Mala: Meanings of the Mystic Sound Nityānanda Miśra June 17, 2017 Preface ... as Kalidasa states in the Raghuvamsha: tasyāḥ khuranyāsapavitrapāṃsumapāṃsulānāṃ dhuri kīrtanīyā, mārgaṃ manuṣyeśvaradharmapatnī śruterivārthaṃ smṛtiranvagacchat (Raghuvaṃśa 2.2). ... as a popular verse says: oṃkāraṃ bindusaṃyuktaṃ nityaṃ dhyāyanti yoginaḥ, kāmadaṃ mokṣadaṃ caiva oṃkārāya namo namaḥ. 1 om, tridaivat[y]a As per the Ekakshara Kosha, ...: akāro vāsudevaḥ syāt ... ukāraḥ śaṅkaraḥ proktaḥ ... maḥ śivaścandramā vedhā (Ekākṣarakośa 1, 2, 27). QUOTES OM is known as tridaivata: oṃkārasañjñaṃ ... tridaivatam ... brahmā viṣṇuśca rudraśca tridaivatya udāhṛtaḥ (Bṛhad-yogi-yājñavalkya-smṛti 2.17–20). The sound a is said to be ...: akāro viṣṇuruddiṣṭa ukārastu maheśvaraḥ, makāreṇocyate brahmā praṇavena trayo matāḥ (cited in Śabdakalpadruma under uḥ). OM is Vishnu, Brahma, and Shiva: omityetat ... viṣṇurbrahmā haraścaiva (Mārkaṇḍeya- purāṇa 42.8–9). There is a threefold form ...: oṅkāre trividhaṃ rūpam (Liṅga-purāṇa 1.104.22), trividhaṃ brahma-viṣṇu-harātmakamityarthaḥ (Śivatoṣiṇī on the same). The sound OM is called tridaivata: oṃkāraḥ ... tridaivataḥ (Bījavarṇābhidhāna, quoted by Śabdakalpadruma under praṇavaḥ). 1 2 om, udgītha, tryavasthāna Elsewhere, the three loka‑s are listed as ...: trayāṇāṃ lokānāṃ samāhāraḥ ṅīp, svarga- martyapātālarūpe (Vācaspatya under trilokī). The complete Gayatri Mantra ...: bhūrbhuvaḥ svàḥ, tatsaviturvareṇyaṃ bhargo devasya dhīmahi, dhiyo yo naḥ pracodayāt (Śukla-yajurveda’s Vājasaneyi-mādhyandina-saṃhitā 36.3). The same chapter has the Shanti Mantra ...: dyauḥ śāntirantarikṣaṃ śāntiḥ pṛthivī śāntirāpaḥ śāntiroṣadhayaḥ śāntiḥ, vanaspatayaḥ śāntirviśvedevāḥ śāntirbrahma śāntiḥ sarvam śāntiḥ śāntireva śāntiḥ sāmā śāntiredhi (Śukla-yajurveda’s Vājasaneyi-mādhyandina-saṃhitā 36.17) QUOTES In udgitha, the heaven alone is ut ...: dyaurevot, antarikṣaṃ gīḥ, pṛthivī tham (Chāndogyopaniṣad 1.3.7). OM is called tryavasthana ...: bhūrbhuvaḥ svastryavasthānam (Bṛhad-yogi-yājñavalkya-smṛti 2.21).
    [Show full text]
  • Essentials of Hindu Dharma
    Brahmana & Aranyaka ARSHA BODHA CENTER Satish Talekar 1 Content of The Vedas • Vedas divided traditionally into two parts – Mantras / Samhita – Brahmanas • Collection of Mantras called Samhita – Sometime referred to as the Veda • Brahmanas – Theological Treatises having their own names – Lays down various rites - karma - to be performed – Explains procedures as guide for the conduct of Yajnas • End portion of many Brahmanas’ are ‘Aranyakas’ • Embedded in Aranyakas, at end are ‘Upanishads’ ARSHA BODHA CENTER Satish Talekar 2 Content of The Vedas • RV, SV, AV, YV (Shukla) – Clear separation of the Mantra collection from the Brahmana portions • YV (Krshna) – Mantra and Brahmana portions are intermixed • Taittiriya Samhita- Mantras scattered with Brahmana • Taittiriya Brahmana - Mantras & Brahmana passages mixed with each other ARSHA BODHA CENTER Satish Talekar 3 Content of The Vedas • Often no clear-cut distinction between – Brahmanas proper and Aranyakas – Aranyakas and the Upanishads • Brahmana text proper often merges into the Aranyakas • Many Upanishads are actually embedded in the Aranyakas ARSHA BODHA CENTER Satish Talekar 4 RigVeda Brahmanas • Shankhayana Brahmana – 30 chapters – Still studied in Gujarat and Maharashtra – Kausitaki Brahmana prevalent in Kerala is similar • Aitareya Brahmana – common to Shakala and Ashvalayana shakhas – 8 groups (called ‘Panchikas’) of 5 chapters – First 30: composition of Rishi Mahidasa Aitareya – Last 10 chapters are by Rishi Shaunaka ARSHA BODHA CENTER Satish Talekar 5 RigVeda-Aitareya Brahmana
    [Show full text]