Vedic Period and Cultures in Transition
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
The Mahabharata
^«/4 •m ^1 m^m^ The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924071123131 ) THE MAHABHARATA OF KlUSHNA-DWAIPAYANA VTASA TRANSLATED INTO ENGLISH PROSE. Published and distributed, chiefly gratis, BY PROTSP CHANDRA EOY. BHISHMA PARVA. CALCUTTA i BHiRATA PRESS. No, 1, Raja Gooroo Dass' Stbeet, Beadon Square, 1887. ( The righi of trmsMm is resem^. NOTICE. Having completed the Udyoga Parva I enter the Bhishma. The preparations being completed, the battle must begin. But how dan- gerous is the prospect ahead ? How many of those that were counted on the eve of the terrible conflict lived to see the overthrow of the great Knru captain ? To a KsJtatriya warrior, however, the fiercest in- cidents of battle, instead of being appalling, served only as tests of bravery that opened Heaven's gates to him. It was this belief that supported the most insignificant of combatants fighting on foot when they rushed against Bhishma, presenting their breasts to the celestial weapons shot by him, like insects rushing on a blazing fire. I am not a Kshatriya. The prespect of battle, therefore, cannot be unappalling or welcome to me. On the other hand, I frankly own that it is appall- ing. If I receive support, that support may encourage me. I am no Garuda that I would spurn the strength of number* when battling against difficulties. I am no Arjuna conscious of superhuman energy and aided by Kecava himself so that I may eHcounter any odds. -
The Emergence of the Mahajanapadas
The Emergence of the Mahajanapadas Sanjay Sharma Introduction In the post-Vedic period, the centre of activity shifted from the upper Ganga valley or madhyadesha to middle and lower Ganga valleys known in the contemporary Buddhist texts as majjhimadesha. Painted grey ware pottery gave way to a richer and shinier northern black polished ware which signified new trends in commercial activities and rising levels of prosperity. Imprtant features of the period between c. 600 and 321 BC include, inter-alia, rise of ‘heterodox belief systems’ resulting in an intellectual revolution, expansion of trade and commerce leading to the emergence of urban life mainly in the region of Ganga valley and evolution of vast territorial states called the mahajanapadas from the smaller ones of the later Vedic period which, as we have seen, were known as the janapadas. Increased surplus production resulted in the expansion of trading activities on one hand and an increase in the amount of taxes for the ruler on the other. The latter helped in the evolution of large territorial states and increased commercial activity facilitated the growth of cities and towns along with the evolution of money economy. The ruling and the priestly elites cornered most of the agricultural surplus produced by the vaishyas and the shudras (as labourers). The varna system became more consolidated and perpetual. It was in this background that the two great belief systems, Jainism and Buddhism, emerged. They posed serious challenge to the Brahmanical socio-religious philosophy. These belief systems had a primary aim to liberate the lower classes from the fetters of orthodox Brahmanism. -
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. -
Disclaimer: Please Note This Is Only a Raw Translation for the Purpose of Dec 2014 Parayan, Please Do Not Circulate Or Share
Disclaimer: Please note this is only a raw translation for the purpose of Dec 2014 parayan, please do not circulate or share. Aptavani 3 [CH 7 ] A Series of Questions About the Self! Difference, Based on Veils of Ignorance! Questioner: Does the body exist on the basis of the Self (Atma) or does the Self (Atma) exist on the basis of the body? Dadashri: If the Self (Atma) is there, then the body „stands‟ (lives). Questioner: The Atma of an agnani (one without Self-realization), the Atma of a Gnani (One with Self-realization) and the Atma of One who has attained moksha (final liberation); what is the difference in the energies of these three? What can the Siddhas (absolutely liberated Ones) do? The omniscient One (Sarvagnya) can do whatever He wishes. Dadashri: The Atma of the agnani appears to be in bondage (bandhan), whereas the Atma of the Gnani is in freedom-bondage (abandha-bandha). From certain perspectives, it appears to be bound, and from other perspectives, it appears to be unbound. Whereas the absolutely liberated Ones (Siddha Bhagwanto) always remain free (abandha), they remain in moksha only. The absolutely liberated Ones are no longer in a position to „do‟ anything. Only One (Gnani Purush) with a body (dehadhari) can do whatever He wishes. The energy of the absolutely liberated Ones is completely developed, but it is of no use to anyone. Questioner: By its swabhaav (inherent nature), by its gunadharma (intrinsic properties that have a specific function), (the Self) is indeed the same; then on what basis is there a difference in the energies? Dadashri: That difference is on the basis of avaran (veil of ignorance). -
Study of Caste
H STUDY OF CASTE BY P. LAKSHMI NARASU Author of "The Essence of Buddhism' MADRAS K. V. RAGHAVULU, PUBLISHER, 367, Mint Street. Printed by V. RAMASWAMY SASTRULU & SONS at the " VAVILLA " PRESS, MADRAS—1932. f All Rights Reservtd by th* Author. To SIR PITTI THY AG A ROY A as an expression of friendship and gratitude. FOREWORD. This book is based on arfcioles origiDally contributed to a weekly of Madras devoted to social reform. At the time of their appearance a wish was expressed that they might be given a more permanent form by elaboration into a book. In fulfilment of this wish I have revised those articles and enlarged them with much additional matter. The book makes no pretentions either to erudition or to originality. Though I have not given references, I have laid under contribution much of the literature bearing on the subject of caste. The book is addressed not to savants, but solely to such mea of common sense as have been drawn to consider the ques tion of caste. He who fights social intolerance, slavery and injustice need offer neither substitute nor constructive theory. Caste is a crippli^jg disease. The physicians duty is to guard against diseasb or destroy it. Yet no one considers the work of the physician as negative. The attainment of liberty and justice has always been a negative process. With out rebelling against social institutions and destroying custom there can never be the tree exercise of liberty and justice. A physician can, however, be of no use where there is no vita lity. -
Knowledge and Belief in the Dialogue of Cultures: Russian Philosophical
Cultural Heritage and Contemporary Change Series IVA, Eastern and Central Europe, Volume 39 General Editor George F. McLean Knowledge and Belief in the Dialogue of Cultures Edited by Marietta Stepanyants Institute of Philosophy, Russian Academy of Sciences The Council for Research in Values and Philosophy Copyright © 2011 by The Council for Research in Values and Philosophy Box 261 Cardinal Station Washington, D.C. 20064 All rights reserved Printed in the United States of America Library of Congress Cataloging-in-Publication Knowledge and belief in the dialogue of cultures / edited by Marietta Stepanyants. p. cm. – (Cultural heritage and contemporary change. Series IVA, Eastern and Central Europe ; v. 39) Includes bibliographical references and index. 1. Knowledge, Theory of. 2. Belief and doubt. 3. Faith. 4. Religions. I. Stepaniants, M. T. (Marietta Tigranovna) BD161.K565 2009 2009011488 210–dc22 CIP ISBN 978-1-56518-262-2 (paper) TABLE OF CONTENTS Dedication v George F. McLean Introduction 1 Marietta Stepanyants Part I. Chinese Thought Chapter I. On Knowing (Zhi): Praxis-Guiding Discourse in 17 the Confucian Analects Henry Rosemont, Jr.. Chapter II. Knowledge/Rationale and Belief/Trustiness in 25 Chinese Philosophy Artiom I. Kobzev Chapter III. Two Kinds of Warrant: A Confucian Response to 55 Plantinga’s Theory of the Knowledge of the Ultimate Peimin Ni Chapter IV. Knowledge as Addiction: A Comparative Analysis 59 Hans-Georg Moeller Part II. Indian Thought Chapter V. Alethic Knowledge: The Basic Features of Classical 71 Indian Epistemology, with Some Comparative Remarks on the Chinese Tradition Chakravarthi Ram-Prasad Chapter VI. The Status of the Veda in the Two Mimansas 89 Michel Hulin Chapter VII. -
Unit-3 Vedic Society 3.0 Objectives
Unit-3 Vedic Society Index 3.0 Objectives 3.1 Introduction 3.2 Presentation of Subject Matter 3.2.1 Section I: Original Home of Vedic Aryans, Vedic Literature 3.2.2 Section II: Early Vedic period 3.2.3 Section III: Later Vedic period 3.2.4 Section IV: Position of Women 3.3 Summary 3.4. Terms to Remember 3.5 Answers to check your progress 3.6 Exercise 3.7 Reference for Further Study 3.0 Objectives From this unit, we can understand, G The Vedic people and debates regarding their original home G Two parts of Vedic period and reasons behind periodization G Life in Early Vedic Period G Life in Later Vedic Period G Position of Women in Vedic Period 71 3.1 Introduction In Unit -2, we studied India's development from Prehistory to Protohistory, We studied that India went through the processes of first Urbanization in Harappan period. However, mostly due to the environmental reasons, the affluent Harappan civilization and its architectural prosperity faced a gradual decline. After the decline of Harappan civilization, we find references of a certain kind of culture in the area of Saptasindhu region. Who were those and what was their culture is the matter of this Unit. 3.2 Presentation of Subject Matter 3.2.1 Section I: The Aryans and their Original Home a. Who were the Aryans? Near about 1500 BC, we find a new culture in the Saptasindhu region, which was of nomadic nature. They were pastoralists who used to speak a different language, i.e. -
5. from Janapadas to Empire
MODULE - 1 Ancient India 5 Notes FROM JANAPADAS TO EMPIRE In the last chapter we studied how later Vedic people started agriculture in the Ganga basin and settled down in permanent villages. In this chapter, we will discuss how increased agricultural activity and settled life led to the rise of sixteen Mahajanapadas (large territorial states) in north India in sixth century BC. We will also examine the factors, which enabled Magadh one of these states to defeat all others to rise to the status of an empire later under the Mauryas. The Mauryan period was one of great economic and cultural progress. However, the Mauryan Empire collapsed within fifty years of the death of Ashoka. We will analyse the factors responsible for this decline. This period (6th century BC) is also known for the rise of many new religions like Buddhism and Jainism. We will be looking at the factors responsible for the emer- gence of these religions and also inform you about their main doctrines. OBJECTIVES After studying this lesson, you will be able to explain the material and social factors (e.g. growth of agriculture and new social classes), which became the basis for the rise of Mahajanapada and the new religions in the sixth century BC; analyse the doctrine, patronage, spread and impact of Buddhism and Jainism; trace the growth of Indian polity from smaller states to empires and list the six- teen Mahajanapadas; examine the role of Ashoka in the consolidation of the empire through his policy of Dhamma; recognise the main features– administration, economy, society and art under the Mauryas and Identify the causes of the decline of the Mauryan empire. -
Vaishvanara Vidya.Pdf
VVAAIISSHHVVAANNAARRAA VVIIDDYYAA by Swami Krishnananda The Divine Life Society Sivananda Ashram, Rishikesh, India (Internet Edition: For free distribution only) Website: www.swami-krishnananda.org CONTENTS Publishers’ Note 3 I. The Panchagni Vidya 4 The Course Of The Soul After Death 5 II. Vaishvanara, The Universal Self 26 The Heaven As The Head Of The Universal Self 28 The Sun As The Eye Of The Universal Self 29 Air As The Breath Of The Universal Self 30 Space As The Body Of The Universal Self 30 Water As The Lower Belly Of The Universal Self 31 The Earth As The Feet Of The Universal Self 31 III. The Self As The Universal Whole 32 Prana 35 Vyana 35 Apana 36 Samana 36 Udana 36 The Need For Knowledge Is Stressed 37 IV. Conclusion 39 Vaishvanara Vidya Vidya by by Swami Swami Krishnananda Krishnananda 21 PUBLISHERS’ NOTE The Vaishvanara Vidya is the famous doctrine of the Cosmic Meditation described in the Fifth Chapter of the Chhandogya Upanishad. It is proceeded by an enunciation of another process of meditation known as the Panchagni Vidya. Though the two sections form independent themes and one can be studied and practised without reference to the other, it is in fact held by exponents of the Upanishads that the Vaishvanara Vidya is the panacea prescribed for the ills of life consequent upon the transmigratory process to which individuals are subject, a theme which is the central point that issues from a consideration of the Panchagni Vidya. This work consists of the lectures delivered by the author on this subject, and herein are reproduced these expositions dilating upon the two doctrines mentioned. -
The Mahabharata of Krishna-Dwaipayana Vyasa SALYA
The Mahabharata of Krishna-Dwaipayana Vyasa SALYA PARVA translated by Kesari Mohan Ganguli In parentheses Publications Sanskrit Series Cambridge, Ontario 2002 Salya Parva Section I Om! Having bowed down unto Narayana and Nara, the most exalted of male beings, and the goddess Saraswati, must the word Jaya be uttered. Janamejaya said, “After Karna had thus been slain in battle by Savyasachin, what did the small (unslaughtered) remnant of the Kauravas do, O regenerate one? Beholding the army of the Pandavas swelling with might and energy, what behaviour did the Kuru prince Suyodhana adopt towards the Pandavas, thinking it suitable to the hour? I desire to hear all this. Tell me, O foremost of regenerate ones, I am never satiated with listening to the grand feats of my ancestors.” Vaisampayana said, “After the fall of Karna, O king, Dhritarashtra’s son Suyodhana was plunged deep into an ocean of grief and saw despair on every side. Indulging in incessant lamentations, saying, ‘Alas, oh Karna! Alas, oh Karna!’ he proceeded with great difficulty to his camp, accompanied by the unslaughtered remnant of the kings on his side. Thinking of the slaughter of the Suta’s son, he could not obtain peace of mind, though comforted by those kings with excellent reasons inculcated by the scriptures. Regarding destiny and necessity to be all- powerful, the Kuru king firmly resolved on battle. Having duly made Salya the generalissimo of his forces, that bull among kings, O monarch, proceeded for battle, accompanied by that unslaughtered remnant of his forces. Then, O chief of Bharata’s race, a terrible battle took place between the troops of the Kurus and those of the Pandavas, resembling that between the gods and the Asuras. -
Class-VI History, Chapter-6 A. Fill in the Blanks:- 1. the Original Home Of
Class-VI History, Chapter-6 A. Fill in the blanks:- 1. The original home of the Aryans was Central Asia. 2. The main source of information about the Aryans are Vedas. 3. The Rigveda is the oldest of the Vedas. 4. The village headman was called the Gramini. 5. The king was assisted by a Senani in warfare. 6. Maya Danava was the founder of the tradition of Vastu Shastra. B. Match the following:- 1. God of Death d. Yama 2. Goddess of dawn c. Usha 3. Upholder of cosmic order b. Varuna 4. God of fire a. Agni 5. God of rain e. Indra C. Name the following:- 1. The four varnas or divisions in society. Ans.1 Brahmins, Kshatriyas, Vaishyas and Shudras. 2. Five elements worshipped during the Vedic Age. Ans.2 Earth, fire, water, air and sky. 3. Two occupations of the people. Ans.3 Cattle rearing and agriculture. 4. Two tribal assemblies that checked the power of the rajan. Ans.4 Sabha and Samiti. 5. Two metals used during this age. Ans.5 Copper and bronze. D. Answer the following questions:- 1. When was the Rigveda composed? How many slokas does it contain? Ans.1 The Rigveda is the oldest of the Vedic literature. It was composed in about 1500 BCE. It consists of 1028 slokas, which are divided into ten books. 2. What role did a rajan play in the janapada? Ans.2 Each tribe had a chieftain called rajan, who was chosen for his wisdom and courage. His chief function was to protect the tribe from external attacks and maintain law and order. -
June 1998 This Makes One Attain the State Of
June 1998 This Makes One Attain the State of Vitaragata EDITORIAL The one who remains in a state of vitarag (absolute, as the Knower only) is able to make others recognize the state of vitaragata (total absence of attachment and abhorrence). Where in the world can true vitaragata be seen? If there is dehadhyas (belief that ‘I am the body), there is attachment-abhorrence, kashay (anger-pride-deceit-greed), then conduct full of attachment- abhorrence is only seen. Otherwise, if an example of vitaragata is present, then others like it will indeed follow! Vitaragata cannot be accomplished through efforts. It is when you see and identify such vitarag people that it begins to arise within you. In worldly life only greed-money-sexuality-illusory attachment-pride-prestige are to be seen. The societal influence has become so strong that one makes an effort only to move towards these things. Vitaragata cannot be acquired by running away from all of this into the jungle or deep into Himalayas. Vitaragata is an internal state, which remains in spite of being in worldly interaction. When One attains the Gnan (Knowledge of the Self), dweshbhaav (view of abhorrence) comes to an end becomes vitadwesh (free from abhorrence). No matter how much anybody insults or harms him, the intent of taking revenge within him has completely dissolved. And further, as one keeps settling every favorable or unfavorable circumstance or person with equanimity, the stage of vitaragata begins accordingly. Ultimately one enters the state of absolute vitaragata. In the present compilation of Gnani Purush Dadashri’s speech, different incidents of worldly interaction, detailing of the characteristics (lakshan) of vitaragi Purush (One who is absolutely enlightened) are described.