4. the Vedic Civilization
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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. -
The Significance of Fire Offering in Hindu Society
INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR - 2.735; IC VALUE:5.16 VOLUME 3, ISSUE 7(3), JULY 2014 THE SIGNIFICANCE OF FIRE OFFERING IN HINDU THE SIGNIFICANCESOCIETY OF FIRE OFFERING IN HINDU SOCIETY S. Sushrutha H. R. Nagendra Swami Vivekananda Yoga Swami Vivekananda Yoga University University Bangalore, India Bangalore, India R. G. Bhat Swami Vivekananda Yoga University Bangalore, India Introduction Vedas demonstrate three domains of living for betterment of process and they include karma (action), dhyana (meditation) and jnana (knowledge). As long as individuality continues as human being, actions will follow and it will eventually lead to knowledge. According to the Dhatupatha the word yajna derives from yaj* in Sanskrit language that broadly means, [a] worship of GODs (natural forces), [b] synchronisation between various domains of creation and [c] charity.1 The concept of God differs from religion to religion. The ancient Hindu scriptures conceptualises Natural forces as GOD or Devatas (deva that which enlightens [div = light]). Commonly in all ancient civilizations the worship of Natural forces as GODs was prevalent. Therefore any form of manifested (Sun, fire and so on) and or unmanifested (Prana, Manas and so on) form of energy is considered as GOD even in Hindu tradition. Worship conceives the idea of requite to the sources of energy forms from where the energy is drawn for the use of all 260 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR - 2.735; IC VALUE:5.16 VOLUME 3, ISSUE 7(3), JULY 2014 life forms. Worshiping the Gods (Upasana) can be in the form of worship of manifest forms, prostration, collection of ingredients or devotees for worship, invocation, study and discourse and meditation. -
Athi Rudra Maha Yajna Fosters the Divine Nature in Humans Sri Sathya Sai Baba Athi Rudra Maha Yagna Prasanthi Nilayam 9 August 2
Divine Discourse 9 August 2006 Athi Rudra Maha Yajna fosters the divine nature in humans Sri Sathya Sai Baba Athi Rudra Maha Yagna Prasanthi Nilayam 9 August 2006 The day when people were engulfed in fasci- Is it not true that this great land of Bharat is a nation for English language, world teacher? Knowledge of one's own religion and lan- (Telugu poem) guage declined. Is there another country in the entire world When knowledge of one's own religion and language declined, where a chaste woman could bring her de- The cultural outlook disappeared. ceased husband back to life? This land of When cultural outlook disappeared, Bharat (India) gave birth to many such chaste Righteousness declined on the earth. women. In the Ramayana, the demon King When righteousness declined and disappeared Ravana abducted Sita, the chaste wife of from the earth, Rama, and kept her in confinement under a The exalted position of Bharat was shattered. tree in Ashokavana in Lanka, guarded by the Oh! Bharatiyas! demons. He used to entreat her daily to come Open your eyes and be alert to the situation, at under his fold. But, during the 10 months of least now. her confinement in Lanka, Sita never raised Oh! Men of noble qualities! her head and looked at his face even for a What more can I explain and exhort? (Telugu poem) second. Such was her purity and chastity. The land of Bharat is very sacred. It is the The land of Bharat is like a teacher to all the land of sacrifice. -
PDF Format of This Book
COMMENTARY ON THE MUNDAKA UPANISHAD COMMENTARY ON THE MUNDAKA UPANISHAD SWAMI KRISHNANANDA Published by THE DIVINE LIFE SOCIETY P.O. SHIVANANDANAGAR—249 192 Distt. Tehri-Garhwal, Uttarakhand, Himalayas, India www.sivanandaonline.org, www.dlshq.org First Edition: 2017 [1,000 copies] ©The Divine Life Trust Society EK 56 PRICE: ` 95/- Published by Swami Padmanabhananda for The Divine Life Society, Shivanandanagar, and printed by him at the Yoga-Vedanta Forest Academy Press, P.O. Shivanandanagar, Distt. Tehri-Garhwal, Uttarakhand, Himalayas, India For online orders and catalogue visit: www.dlsbooks.org puBLishers’ note We are delighted to bring our new publication ‘Commentary on the Mundaka Upanishad’ by Worshipful Sri Swami Krishnanandaji Maharaj. Saunaka, the great householder, questioned Rishi Angiras. Kasmin Bhagavo vijnaate sarvamidam vijnaatam bhavati iti: O Bhagavan, what is that which being known, all this—the entire phenomena, experienced through the mind and the senses—becomes known or really understood? The Mundaka Upanishad presents an elaborate answer to this important philosophical question, and also to all possible questions implied in the one original essential question. Worshipful Sri Swami Krishnanandaji Maharaj gave a verse-by-verse commentary on this most significant and sacred Upanishad in August 1989. The insightful analysis of each verse in Sri Swamiji Maharaj’s inimitable style makes the book a precious treasure for all spiritual seekers. —THE DIVINE LIFE SOCIETY 5 TABLE OF Contents Publisher’s Note . 5 CHAPTER 1: Section 1 . 11 Section 2 . 28 CHAPTER 2: Section 1 . 50 Section 2 . 68 CHAPTER 3: Section 1 . 85 Section 2 . 101 7 COMMENTARY ON THE MUNDAKA UPANISHAD Chapter 1 SECTION 1 Brahmā devānām prathamaḥ sambabhūva viśvasya kartā bhuvanasya goptā, sa brahma-vidyāṁ sarva-vidyā-pratiṣṭhām arthavāya jyeṣṭha-putrāya prāha; artharvaṇe yām pravadeta brahmātharvā tām purovācāṅgire brahma-vidyām, sa bhāradvājāya satyavāhāya prāha bhāradvājo’ṇgirase parāvarām (1.1.1-2). -
DHYANA VAHINI Stream of Meditation
DHYANA VAHINI Stream of Meditation SATHYA SAI BABA Contents Dhyana Vahini 5 Publisher’s Note 6 PREFACE 7 Chapter I. The Power of Meditation 10 Binding actions and liberating actions 10 Taming the mind and the intelligence 11 One-pointedness and concentration 11 The value of chanting the divine name and meditation 12 The method of meditation 12 Chapter II. Chanting God’s Name and Meditation 14 Gauge meditation by its inner impact 14 The three paths of meditation 15 The need for bodily and mental training 15 Everyone has the right to spiritual success 16 Chapter III. The Goal of Meditation 18 Control the temper of the mind 18 Concentration and one-pointedness are the keys 18 Yearn for the right thing! 18 Reaching the goal through meditation 19 Gain inward vision 20 Chapter IV. Promote the Welfare of All Beings 21 Eschew the tenfold “sins” 21 Be unaffected by illusion 21 First, good qualities; later, the absence of qualities 21 The placid, calm, unruffled character wins out 22 Meditation is the basis of spiritual experience 23 Chapter V. Cultivate the Blissful Atmic Experience 24 The primary qualifications 24 Lead a dharmic life 24 The eight gates 25 Wish versus will 25 Take it step by step 25 No past or future 26 Clean and feed the mind 26 Chapter VI. Meditation Reveals the Eternal and the Non-Eternal 27 The Lord’s grace is needed to cross the sea 27 Why worry over short-lived attachments? 27 We are actors in the Lord’s play 29 Chapter VII. -
The Atharvaveda and Its Paippalādaśākhā Arlo Griffiths, Annette Schmiedchen
The Atharvaveda and its Paippalādaśākhā Arlo Griffiths, Annette Schmiedchen To cite this version: Arlo Griffiths, Annette Schmiedchen. The Atharvaveda and its Paippalādaśākhā: Historical and philological papers on a Vedic tradition. Arlo Griffiths; Annette Schmiedchen. 11, Shaker, 2007, Indologica Halensis, 978-3-8322-6255-6. halshs-01929253 HAL Id: halshs-01929253 https://halshs.archives-ouvertes.fr/halshs-01929253 Submitted on 5 Dec 2018 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Griffiths, Arlo, and Annette Schmiedchen, eds. 2007. The Atharvaveda and Its Paippalādaśākhā: Historical and Philological Papers on a Vedic Tradition. Indologica Halensis 11. Aachen: Shaker. Contents Arlo Griffiths Prefatory Remarks . III Philipp Kubisch The Metrical and Prosodical Structures of Books I–VII of the Vulgate Atharvavedasam. hita¯ .....................................................1 Alexander Lubotsky PS 8.15. Offense against a Brahmin . 23 Werner Knobl Zwei Studien zum Wortschatz der Paippalada-Sam¯ . hita¯ ..................35 Yasuhiro Tsuchiyama On the meaning of the word r¯as..tr´a: PS 10.4 . 71 Timothy Lubin The N¯ılarudropanis.ad and the Paippal¯adasam. hit¯a: A Critical Edition with Trans- lation of the Upanis.ad and Nar¯ ayan¯ . a’s D¯ıpik¯a ............................81 Arlo Griffiths The Ancillary Literature of the Paippalada¯ School: A Preliminary Survey with an Edition of the Caran. -
Panduroga: a Medico - Historical Study
Bull.Ind.lnst.Hist.Med. Vol. XXX - 2000 pp 1 to 14 PANDUROGA: A MEDICO - HISTORICAL STUDY P.V.V. PRASAD" ABSTRACT According to Ayurveda the word 'Pandu' denotes Pale or yellowish white colour. Panduroga (anaemia) is a disease in which man becomes Pallor due to deficiency of Rakta dhatu (blood) in the body. Rakta dhatu is mentioned among the Saptadhatus of the body. Historical importance ofPanduroga and a comparative study regarding its Nidana-Samprapti, Lakshanas, Upadravas and Chikitsa etc. as found in Atharvaveda, Mahabharata, Charaka Samhita, Sushruta Samhita, Chakradatta and Basava Rajeeyam etc. are being presented in this paper. Introduction: Regarding the aetiology, types, There are seven important constituents symptoms, complications and treatment of viz. Rasa, Rakta, Mamsa, Medo, Asthi, Panduroga a comparative study has been Majja and Shukra in the human body. They done based on Atharvaveda, Mahabharata, are known as "Sapthadhatu" in Ayurveda. Charaka Samhita, Sushruta Samhita, Amongst them Rakta (blood) is a very Astanga Hridaya, Astanga Sangraha, important dhatu. Acharya Sushruta has Madhava Nidana, Chakradatta, Bhava mentioned Rakta dhatu as fourth dosha of Prakasa Samhita and Basava Rajeeyam. In the body i.e. in addition to three doshas viz., addition to this, references were also Vata, Pitta and Kapha (Su.Sutra21/3). He collected regarding the usage ofLauha (iron) mentions that, Rakta is the life in living body. and Mandura and their preparations for Therefore it should be protected from all treating this important disease. types of vitiations and Pathogenic factors Atharvaveda : (Su.Sutra 14/44). Panduroga develops due This fourth and last veda of Indian to deficiency of blood in one's body. -
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. -
An Introduction to the Vedas
An introduction to Vedas By Swami Shantananda Puri Maharaj, Written during July to August, 2013 This document contains a brief introduction to the Vedas. A. Origin of Vedas and their expansion: Out of the four Vedas, namely, Rigveda, Yajurveda, Samaveda and Atharvaveda, the first three alone are used in practice and that is why those three Vedas are called the triad or trayee. Here again, as Hinduism was originally based on the performance of fire sacrifices, called yagas and yagnas, the mantras of Yajurveda were used for pouring oblations in the fire, Rigveda was used for praising the Lord / praising the Gods, in the form of prayers, and Samaveda was being sung to tunes. “YAJUSHA YAJETA, RICHA STOOYATE, SAMNA GAYATE”. Actually Samaveda may not be considered as an independent Veda as the major portion of the mantras was taken from the Rigveda and set to tunes. In fact, people who wanted to study Samaveda, had to study music for about 2-3 years, and only then were they allowed to recite the Vedas. The Samaveda contains the mantras for white magic also. The Atharvaveda contains amongst various subjects, some mantras for black magic in the form of certain kriyas / rituals for getting our enemies killed, invoking serious ailments in their body, etc. In the Ekagni Kanda, which is a part of one of the Vedas, certain mantras have been given. These mantras are for different situations. For example, if a reliable servant or cook has given a notice that he wants to go home or the servant leaves for home on leave and later An introduction to Vedas communicates that he does not want to return to the job, by chanting some of the specific mantras, the servant himself will come forward, express his change of mind and rejoin. -
About Yajna, Yaga & Homa
Mahabharata Series About Yajna, Yaga & Homa Compiled by: G H Visweswara PREFACE I have extracted these contents from my other comprehensive & unique work on Mahabharata called Mahabharata-Spectroscope. (See http://www.ghvisweswara.com/mahabharata-2/mahabharata-spectroscope-a-unique- resource/). Whereas the material in that was included in the order in which it appears in the original epic, in this compilation I have grouped them by meaningful Topics & Sub- topics thus making it much more useful to the student/scholar of this subject. This is a brief compilation of the contents appearing in the great epic Mahabharata on the topics of Yajna, Yaga & Homa. The compilation is not exhaustive in the sense that every para appearing in the great epic is not included here for the sake of limiting the size of this document. Some of the topics like japa-yajna have already been compiled in another document called Japa-Dhayana-Pranayama. But still most of the key or representative passages have been compiled here. The contents are from Mahabharata excluding Bhagavad Gita. I hope the readers will find the document of some use in their study on these topics. Please see http://www.ghvisweswara.com/mahabharata-2 for my other topic based compilations based on Mahabharata. G H Visweswara [email protected] www.ghvisweswara.com March 2017 About Yajna, Yaga & Homa in Mahabharata: G H Visweswara Page 1 Table of Contents About Yajna, Yaga & Homa in Mahabharata .......................................................................................... 4 Eligibility, -
The Kanva and Madhyandina Recensions of the Isha Upanishad
The Kanva and Madhyandina Recensions of the Isha Upanishad: Exegetical Notes and Translations VIKRAMAN BALAJI n this series of articles, we will be guided by the following O Pushan, O Sole Rishi, O Yama, O Surya, O power of Prajapati, mar- general principle: the deeper one comprehends the Veda, the more one unravels the mysteries in the Upanishads. Our primary blessed form, that in you I behold and experience. Yonder Purusha there I sources of inspiration are the writings of Sri Aurobindo [1,2] and my-Self am He! (Compare [2]) I [4] Ananda Coomaraswamy . In this article, we take several verses from the Isha Upanishad as an illustration of this general principle. In his brief lecture[10] on the Isha Upanishad, Swami Vivekananda gives an interpretative rendering of these verses as “Thou sun, THE CONTEXT OF THE ISHA UPANISHAD IN THE who hast covered the Truth with thy golden disc, do thou remove YAJURVEDA AND ITS IMPLICATIONS the veil, so that I may see the Truth that is within thee. I have The Isha Upanishad is the last chapter (Chapter 40) of the Shukla known the Truth that is within thee, I have known what is the real Yajurveda and derives its name from the first word of this last meaning of thy rays and thy glory and have seen That which shines chapter. We read in the Srimad Bhagavata that the Shukla Yajurveda in thee; the Truth in thee I see, and That which is within thee is was revealed to Vajasaneya Yajnavalkya by Aditya, so it would be within me, and I am that.” reasonable to take Yajnavalkya to be the “author” of this work. -
Dhyana in Hinduism
Dhyana in Hinduism Dhyana (IAST: Dhyāna) in Hinduism means contemplation and meditation.[1] Dhyana is taken up in Yoga exercises, and is a means to samadhi and self- knowledge.[2] The various concepts of dhyana and its practice originated in the Vedic era of Hinduism, and the practice has been influential within the diverse traditions of Hinduism.[3][4] It is, in Hinduism, a part of a self-directed awareness and unifying Yoga process by which the yogi realizes Self (Atman, soul), one's relationship with other living beings, and Ultimate Reality.[3][5][6] Dhyana is also found in other Indian religions such as Buddhism and Jainism. These developed along with dhyana in Hinduism, partly independently, partly influencing each other.[1] The term Dhyana appears in Aranyaka and Brahmana layers of the Vedas but with unclear meaning, while in the early Upanishads it appears in the sense of "contemplation, meditation" and an important part of self-knowledge process.[3][7] It is described in numerous Upanishads of Hinduism,[8] and in Patanjali's Yogasutras - a key text of the Yoga school of Hindu philosophy.[9][10] A statue of a meditating man (Jammu and Kashmir, India). Contents Etymology and meaning Origins Discussion in Hindu texts Vedas and Upanishads Brahma Sutras Dharma Sutras Bhagavad Gita The Yoga Sutras of Patanjali Dharana Dhyana Samadhi Samyama Samapattih Comparison of Dhyana in Hinduism, Buddhism and Jainism Related concept: Upasana See also Notes References Sources Published sources Web-sources Further reading External links Etymology