The Celestial Trinity of Indo-Iranian Mythology
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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. -
Cow Care in Hindu Animal Ethics Kenneth R
THE PALGRAVE MACMILLAN ANIMAL ETHICS SERIES Cow Care in Hindu Animal Ethics Kenneth R. Valpey The Palgrave Macmillan Animal Ethics Series Series Editors Andrew Linzey Oxford Centre for Animal Ethics Oxford, UK Priscilla N. Cohn Pennsylvania State University Villanova, PA, USA Associate Editor Clair Linzey Oxford Centre for Animal Ethics Oxford, UK In recent years, there has been a growing interest in the ethics of our treatment of animals. Philosophers have led the way, and now a range of other scholars have followed from historians to social scientists. From being a marginal issue, animals have become an emerging issue in ethics and in multidisciplinary inquiry. Tis series will explore the challenges that Animal Ethics poses, both conceptually and practically, to traditional understandings of human-animal relations. Specifcally, the Series will: • provide a range of key introductory and advanced texts that map out ethical positions on animals • publish pioneering work written by new, as well as accomplished, scholars; • produce texts from a variety of disciplines that are multidisciplinary in character or have multidisciplinary relevance. More information about this series at http://www.palgrave.com/gp/series/14421 Kenneth R. Valpey Cow Care in Hindu Animal Ethics Kenneth R. Valpey Oxford Centre for Hindu Studies Oxford, UK Te Palgrave Macmillan Animal Ethics Series ISBN 978-3-030-28407-7 ISBN 978-3-030-28408-4 (eBook) https://doi.org/10.1007/978-3-030-28408-4 © Te Editor(s) (if applicable) and Te Author(s) 2020. Tis book is an open access publication. Open Access Tis book is licensed under the terms of the Creative Commons Attribution 4.0 International License (http://creativecommons.org/licenses/by/4.0/), which permits use, sharing, adaptation, distribution and reproduction in any medium or format, as long as you give appropriate credit to the original author(s) and the source, provide a link to the Creative Commons license and indicate if changes were made. -
Linguistics Development Team
Development Team Principal Investigator: Prof. Pramod Pandey Centre for Linguistics / SLL&CS Jawaharlal Nehru University, New Delhi Email: [email protected] Paper Coordinator: Prof. K. S. Nagaraja Department of Linguistics, Deccan College Post-Graduate Research Institute, Pune- 411006, [email protected] Content Writer: Prof. K. S. Nagaraja Prof H. S. Ananthanarayana Content Reviewer: Retd Prof, Department of Linguistics Osmania University, Hyderabad 500007 Paper : Historical and Comparative Linguistics Linguistics Module : Indo-Aryan Language Family Description of Module Subject Name Linguistics Paper Name Historical and Comparative Linguistics Module Title Indo-Aryan Language Family Module ID Lings_P7_M1 Quadrant 1 E-Text Paper : Historical and Comparative Linguistics Linguistics Module : Indo-Aryan Language Family INDO-ARYAN LANGUAGE FAMILY The Indo-Aryan migration theory proposes that the Indo-Aryans migrated from the Central Asian steppes into South Asia during the early part of the 2nd millennium BCE, bringing with them the Indo-Aryan languages. Migration by an Indo-European people was first hypothesized in the late 18th century, following the discovery of the Indo-European language family, when similarities between Western and Indian languages had been noted. Given these similarities, a single source or origin was proposed, which was diffused by migrations from some original homeland. This linguistic argument is supported by archaeological and anthropological research. Genetic research reveals that those migrations form part of a complex genetical puzzle on the origin and spread of the various components of the Indian population. Literary research reveals similarities between various, geographically distinct, Indo-Aryan historical cultures. The Indo-Aryan migrations started in approximately 1800 BCE, after the invention of the war chariot, and also brought Indo-Aryan languages into the Levant and possibly Inner Asia. -
Folk Hinduism in West Bengal
1 Folk Hinduism in West Bengal In the rural areas of India, we see a variety of notions about the nature of gods and goddesses. They are not “high gods,” as we see in the pan-Indian brahmanical forms of Hinduism, but rather regional deities, intimately associated with villages and towns. Indeed, some would not be characterized as gods and goddesses by most people, for those supernatural entities given offerings and worship include ghosts, ancestors, water and plant essences, guardian spirits, and disease con- trollers. We see some overlap of tribal deities, the deities of non-Hindu or semi- Hindu villagers, with the village gods or gramadevatas of village Hinduism. These may be µeld or mountain spirits, or angry ghosts of women who died violent deaths. All of these may be seen in the large area of folk Hinduism. There is no sharp differentiation between the tribal deities, village deities, and gods and god- desses of brahmanical Hinduism. Rather than a polarity, we see a continuum, for these traditions worship many deities in common. Some themes that may be noted in the worship of folk gods and goddesses: Regionalism: These deities are associated with speciµc places, temples, µelds, and streams. The Kali of one village is not the same as the next village’s Kali. One Chandi gives good hunting, another Chandi cures disease. Goddesses are not pan-Indian; they are speciµc to a person’s tribal or caste group, ex- tended family, neighborhood, or village. Pragmatism: These deities are rarely worshiped in a spirit of pure and ab- stract devotion. -
The Cosmic Teeth. Part
THE COS.AIIC TEETH BY LAWRENCE PARMLY BROWN //. Flame Teeth and the Teeth of the Sun IT' \'ERYWHERE and always fire has been conceived as some- -—-^ thing that consumes, devours or eats hke a hungry animal or human being; and the more or less individualized flames of fire are sometimes viewed as teeth, but more commonly as tongues. In the very ancient Hindu Rig-Veda the god Agni primarily rep- resents ordinary fire, but secondarily the fiery sun; and there it is said that "He crops the dry ground strewn (with grass and wood), like an animal grazing, he with a golden beard, with shining teeth" (Mandala V, Sukta VH, 7; translation of H. H. Wilson, Vol. HI, p. 247), while his light "quickly spreads over the earth, when with his teeth (of flame) he devours his food" {Ih. VH, iii, 4; Wilson's, Vol. IV, p. 36).^ The Mexican goddess of devouring fire is called Chantico ("In- the-house," with reference to her character as divinity of the do- mestic hearth) and also Ouaxolotl ("Split-at-the-top," for the flame divided into two tips) and Tlappalo ("She-of-the-red-butterfly," perhaps from the flame-like flickering of the insect). Her image is described by Duran with open mouth and the prominent teeth of a carnivorous beast ; and she is associated with the dog as a biting animal, according to one account having been transformed into a dog as a punishment for disregarding a prohibition relating to sac- rifices (Seler, J^aticanus B, p. 273; Spence, Gods of Mexico, p. -
Khir Bhawani Temple
Khir Bhawani Temple PDF created with FinePrint pdfFactory Pro trial version www.pdffactory.com Kashmir: The Places of Worship Page Intentionally Left Blank ii KASHMIR NEWS NETWORK (KNN)). PDF created with FinePrint pdfFactory Pro trial version www.pdffactory.com Kashmir: The Places of Worship KKaasshhmmiirr:: TThhee PPllaacceess ooff WWoorrsshhiipp First Edition, August 2002 KASHMIR NEWS NETWORK (KNN)) iii PDF created with FinePrint pdfFactory Pro trial version www.pdffactory.com PDF created with FinePrint pdfFactory Pro trial version www.pdffactory.com Kashmir: The Places of Worship Contents page Contents......................................................................................................................................v 1 Introduction......................................................................................................................1-2 2 Some Marvels of Kashmir................................................................................................2-3 2.1 The Holy Spring At Tullamulla ( Kheir Bhawani )....................................................2-3 2.2 The Cave At Beerwa................................................................................................2-4 2.3 Shankerun Pal or Boulder of Lord Shiva...................................................................2-5 2.4 Budbrari Or Beda Devi Spring..................................................................................2-5 2.5 The Chinar of Prayag................................................................................................2-6 -
VIVASVAN VIVASVAN I. the Sun. VIVASVAN II. an Asura. Mention Is
VIVIMSATI VIVASVAN 879 There is another story that these two persons VIVASVAN I. The Sun. Sariijna. were the Asvinidevas. Vivasvan and Sariijna came home. 1 has a number ) General information. Surya (Sun ) large a retribution for the he had done, Yama of But is given to two of them, As wrong synonyms. prominence and earned the name Martanda and Vivasvan in the Puranas. Twelve devas ruled over his subjects justly 21 Aditi. As Purana, Chapter ; Bhavisya were born to Prajapati Kasyapa by his wife Dharmaraja. (Vamana Mahabharata, Adi Parva, Chapter these twelve were the sons of Aditi they were called Purana, Chapter 47; are The Dvadasadityas (the twelve Adityas ) Adityas. Vivasvan. In Mahabharata, Dhata, Tvasta, Pusa Vivasvan, 4) Some details about (i) Visnu, Sakra, Aryaman, names of Vivasvan These twelve Vana Parva, 3, the 108 Savita, Mitra, Varuna, Amsu and Bhaga. Chapter Manvantara of 3TC SflVCIl. Adityas were, in the previous (Age lived in this world and defeated all his of Manu Caksusa, twelve Devas called the (ii) Vivasvan Manu) Vana 315, Stanza 19) . Tusitas. When the Caksusa Manvantara came to an enemies. (M.B. Parva, Chapter Vivasvan sacrifice in strict accordance end and the Vaivasvata Manvantara was about to (iii) performed in the Vedas and as the twelve Tusitas met and after a con- with the instructions given gave begin, together the sons of Aditi. In this Daksina to the priest, Prajapati Kasyapa, sultation, they took birth as the (gift) southern From that day onwards the south birth they were known by the name DvadaSadityas. quarter. the name Daksiiiadisa. -
In the Alphabetic Order Q Follows A, a Follows E, C Follows C, 1J Follows N, S Follows S, I Follows Z
INDEX [In the alphabetic order q follows a, a follows e, c follows c, 1J follows n, s follows s, i follows z. In arranging words no distinction has been made between long and short vowels. Pahlavi anrllater forms are generally given in square brackets after the Avestan ones, ancl are entered separately only when there is a significant difference between the two.l Aban see Apas 273· A ban Niyayes 52; 271-2. Airyaman 56-7; his part at Fraso.kar<Jti, Aban Yast 73· 57. 242, 291. abstract divinities 23-4; 58, 59; 203. Airyanam Vaejah [f:ranve)] 144-5; 274- Aditi 55· S· Adityas 55; 83. Airyama isyo 56; 261; 263; 265. Adurbad i Mahraspandan 35; 288. Aiwisriithra [Aiwisriithrim] the 4th watch Aesma demon of Wrath, 87; companion ( giih) of the 24-hour day, from sunset till of the daevas, 201; flees at the last day midnight, 124; under the guardianship of before the Saosyant, 283; the Arabs are the fravasis, 124, 259. of his seed, 288. Aka Manah 283. aethrapati [erbad, herbad] 12. Akhtya 161. Afrasiyab see FralJrasyan *Ala demon of purpureal fever, 87 n. 20. afrinagan an "outer" religious ceremony, Amahraspand see Amasa Spanta 168; legends connected with the offerings Amestris xog; 112. made at it, 281. amaratat ,..., Ved. amrtatva-, "long life" after-life pagan belief in it beneath the or "immortality" II5 n. 32. earth, xog-xo, II2, IIS; in Paradise, no- Amaratat [Amurdad] personification of 12; Zoroastrian beliefs, 235-42, 328. "Long Life" and "Immortality", one of the Agni identified with Apam Napat, 45-6; 7 great Amasa Spantas (q.v.), 203; dis the nature of his primary concept, 69-70. -
Special Double Issue on Sri Aurobindo's Savitri, a Legend and A
Summer & Fall 2011 Journal of the Integral Yoga of Sri Aurobindo and the Mother Vol. 36, Nos. 1-2 Special double issue on Sri Aurobindo’s Savitri, A legend and a symbol Summer & Fall 2011 Collaboration • 1 About the cover “Creation of the gods.” This is a grayscale copy of a painting by Shiva Vangara done in Alkyds, Table of contents the most advanced colors from Winsor and Collaboration, vol. 36, nos. 1-2, Summer & Fall 2011 Newton, London. Throughout this issue we fea- ture Shiva’s fine paintings, many of which are based on Savitri. These paintings and others can be viewed in all their exquisite colors on From the office ofCollaboration his blog: http://visionsoncanvas.blogspot.com. Notes on this issue ............................................................Larry Seidlitz 3 The authors and poets Current affairs Anurag Banerjee is the founder and chairman of the Overman Foundation (see http://overman- Sri Aurobindo Learning Center .................................................... Swaha 4 foundation.wordpress.com). His email address is: Auromesa Center ........................................................... Tizia O'Connor 5 [email protected]. The Passing of Amal Kiran (K.D. Sethna) ...................Anurag Banerjee 6 Arabinda Basu, a member of the Sri Aurobindo Ashram, is a philosopher and scholar of Integral Briefs .................................................................................................. 710 7 Yoga, and editor of the journal Gavesana (Quest for Light). He has taught and lectured on comparative philosophy and religion internationally. AV almanac Kalpana Bidwaikar (kalpanacb@rediffmail. About Savitri Bhavan ......................................................Muriel Ghion 8 com) is an Assistant Professor of English at the Col- lege at Bilaspur (Chattisgarh State). She also lec- tures on the vision and works of Sri Aurobindo and Chronicles the Mother in Chattisgarh and Delhi. -
Secondary Indian Culture and Heritage
Culture: An Introduction MODULE - I Understanding Culture Notes 1 CULTURE: AN INTRODUCTION he English word ‘Culture’ is derived from the Latin term ‘cult or cultus’ meaning tilling, or cultivating or refining and worship. In sum it means cultivating and refining Ta thing to such an extent that its end product evokes our admiration and respect. This is practically the same as ‘Sanskriti’ of the Sanskrit language. The term ‘Sanskriti’ has been derived from the root ‘Kri (to do) of Sanskrit language. Three words came from this root ‘Kri; prakriti’ (basic matter or condition), ‘Sanskriti’ (refined matter or condition) and ‘vikriti’ (modified or decayed matter or condition) when ‘prakriti’ or a raw material is refined it becomes ‘Sanskriti’ and when broken or damaged it becomes ‘vikriti’. OBJECTIVES After studying this lesson you will be able to: understand the concept and meaning of culture; establish the relationship between culture and civilization; Establish the link between culture and heritage; discuss the role and impact of culture in human life. 1.1 CONCEPT OF CULTURE Culture is a way of life. The food you eat, the clothes you wear, the language you speak in and the God you worship all are aspects of culture. In very simple terms, we can say that culture is the embodiment of the way in which we think and do things. It is also the things Indian Culture and Heritage Secondary Course 1 MODULE - I Culture: An Introduction Understanding Culture that we have inherited as members of society. All the achievements of human beings as members of social groups can be called culture. -
Agni's Flight and Return
Agni’s Flight and Return Presented to the ADF Summerlands Festival, Camp Clifton, Ohio, August 2016. by Nathan Large Agni has been born many times, of many mothers and fathers. He is born out of the heavens, in the solar fire. He is born of the celestial waters and brought forth in the winds, the rains, and the lightning. He is born of two mothers, the drill and board, with ten maids attending the birth. He is born, and dies, and is reborn again. Agni was a handsome young priest, a hotar, newly ordained as minister of all sacrifice. He was to succeed his elder brothers, each of whom served before as hotar, each of whom died in that service. The gods waited eagerly for the bounty of offerings their priest would bring, offerings from Manu, first human, representative of all humankind. But the offerings never came. The sacrifices were not made. Agni, promising young priest, had disappeared. Like us, without Agni, the gods cannot eat and grow weak. Hungry, angry, and afraid, the gods rode forth, after learning of their priest’s absence. Indra the Thundering King, Varuna the Lawgiver, and Yama the Judge rode at their head, best skilled to seek out the missing priest. They sought him out, but Agni was well hidden. Knowing the fate of his brothers before, fearing his own inevitable death, Agni fled far and hid deep. First he hid in the darkness of the skies, but Matarisvan the lightning sensed Agni and revealed him to Indra. Agni ran flashing to the earth. -
605-616 Hinduism and Zoroastrianism.Indd
Hinduism and Zoroastrianism The term “Zoroastrianism,” coined in the 19th migrated to other parts of the world, and in the century in a colonial context, is inspired by a postcolonial age, especially since the 1960s, this Greek pseudo-etymological rendering (Zoro- movement has intensified, so that the so-called astres, where the second element is reminiscent diaspora is becoming the key factor for the future of the word for star) of the ancient Iranian name development of the religion (Stausberg, 2002b; Zaraϑuštra (etymology unclear apart from the sec- Hinnells, 2005). Given their tiny numbers, their ond element, uštra [camel]). This modern name non-proselytization and their constructive con- of the religion reflects the emphasis on Zarathus- tributions to Indian society (e.g. example through tra (Zoroaster) as its (presumed) founding figure their various charitable contributions [Hinnells, or prophet. 2000]), and their commitments to the army and Zoroastrianism and Hinduism share a remote other Indian institutions, which are routinely common original ancestry, but their historical celebrated in community publications, the Parsis trajectories over the millennia have been notably and their religion have so far not drawn forth any distinct. Just like Hinduism claims and maintains negative social response in India. a particular relationship to the spatial entity know Being offshoots of older Indo-European and as India, Zoroastrianism has conceived itself as Indo-Iranian poetic traditions, the oldest tex- the religion of the Iranians and