Companion to Vedic and Philological Studies
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Essence of Veda
Essence of Veda SRI AUROBINDO KAPALI SHASTRY INSTITUTE OF VEDIC CULTURE #63, 13th Main, 4th Block East, Jayanagar Bangalore – 560 011 Phone: +91-80-26556315 Email: [email protected] Web: www.vedah.org Essence of Veda TABLE OF CONTENT Why Study Veda Four Key Ideas Anecdotes What is Veda Compilers of Veda Women & Rishikas Correct Chanting SAKSIVC Page 2 of 17 Essence of Veda Why Study Veda? “I believe that Veda to be the foundation of the Sanatana Dharma; I believe it to be the concealed divinity within Hinduism - but a veil has to be drawn aside, a curtain has to be lifted. I believe it to be knowable and discoverable. The Vedas and Upanishads are not only the sufficient fountain of the Indian Philosophy and religion, but of all Indian art, poetry and literature.” “Since our earlier ages the Veda has been the bedrock of all our creeds, ….Our Darshana, Tantra and Purana, our Shaivism, Shaktism and Vaishnavism, our orthodoxy, heresy and heterodoxy have been the imperfect understandings of one Vedic Truth . Our greatest modern minds are mere tributaries of the old risis… ” “If Indians hardly understand the Vedas at all, the Europeans have systematised a radical misunderstanding. Their materialist interpretations, now dominant in cultivated minds, translated into modern tongues, taught in our universities . .has been more fatal to Vedic Truth than our reverential ignorance…” -Sri Aurobindo “By the Vedas, the Hindus mean the accumulated treasury of spiritual laws discovered by different persons in different times… The discoverers of these laws are called rsis, and we honor them as perfected beings…and some of the very greatest of them were women.” -Swami Vivekananda The collection of books, Vedas, Vedah, is the holiest for the Hindus. -
THE RISHUKYO: a Translation And
THE RISHUKYO: A Translation and Commentary in the Light of Modern Japanese (Post-Meiji) Scholarship by Ian ASTLEY Submitted in Accordance with the Requirements for the Degree of PhD The University of Leeds Department of Theology and Religious Studies October 1987 ABSTRACT This thesis is a translation of and commentary on the Tantric Buddh- ist Master Amoghavajra (705-74)'s Li-clki Ching gag (Japanese: Rishuky5, TaishO: 243), the Prajparamita in 150 Verses. Whilst there are some remarks of a historical and text-critical nature, the primary concern is with the text as a religious document, in the context of the scholarship and practice of the modern Japanese Shingon Sect. The Stara occupies a central position in this sect, being an integral part in its daily worship and in the academic and practical training of its priests. The Rishuky5 is extant in ten versions: a Sanskrit/Khotanese fragment (?150 verses), a Tibetan 150-verse version and six Chinese versions, one of which is a lengthy, so-called Extended Version. This last is paral- lelled by two Extended Versions in Tibetan, and, although an examination of the Tibetan sources lies outwith the scope of this study, the thesis sketches some of the possibilities for historical research into the Buddhist Tantric tradition in Central and East Asia which these three longer recensions open up. The Chinese versions -beginning with HsUan- tsang's (T.220(10))- show varying degrees of esoteric influence. This fact has significance for our understanding of Amoghavajra's version, which is a well co-ordinated ritual text. The systematic philosophical and symbolic expression of traditional Buddhist teachings which is inherent in Tantric ritual intent is the focus of this thesis. -
Матеріали Iv Всеукраїнської Науково-Практичної Студентської Онлайн-Конференції «Наукова Спільнота Студентів Ххі Століття» 7–8 Квітня 2021 Року
Міністерство освіти і науки України Сумський державний університет Кафедра мовної підготовки іноземних громадян Ministry of Education and Science of Ukraine Sumy State University Department of Language Training of Foreign Citizens МАТЕРІАЛИ IV Всеукраїнської науково-практичної студентської онлайн-конференції «Наукова спільнота студентів ХХІ століття» 7–8 квітня 2021 року IV All-Ukrainian Scientific-Practical Student Online Conference «Scientific Community of Students of the 21st Century» April 7–8, 2021 Суми Сумський державний університет 2021 1 Alla Yarova, Associate Professor, Sumy State University Alam Hussain Afrin Farzana, Student of group MTs-025 an, India Sukumaran Vasanth, student of group MTs-025 an, India LESYA UKRAINKA AND «THE RIGVEDA»: SOCIOCULTURAL AND LINGUISTIC CONTEXT OF TRANSLATION Translation can be called one of the most important technologies of culture that helps to change the environment of a person. Without this invention some cultures created in different languages would remain divided and self-isolated and it could hardly contribute to the progress of mankind. The invention of translation as a method of transferring cultures eventually allowed people to start creating a modern global world on the basis of supplementation, exchange and borrowing rather than suppression and devaluation of this or that culture. Translation as a subject of research does not lose relevance in modern scientific discourse. Researchers focus their attention on its linguistic aspects, in particular, on the phenomena of asymmetry between sign systems, on the nature of communication in general and the limitations of translation; literary approaches are based on the study of practices which are resorted to by translators when they transmit texts of different types, genres, art forms, etc. -
Probable Origin of Avestan People
Indirect Evidence In Rigved Indicating Avestan People Were Originally From Sapt-Sindhu Region By VR Patil (email: [email protected]) Introduction: Rigved consists of ten Mandalas/Chapters composed by the different Poets/Rishis/Sages over a very long duration but mostly during the Mature and Late Harappan period (Indus- Saraswati Valley Civilization). Based on the information available in these Ten Mandalas/Chapters, the Rigvedic Scholars/Experts have categorized them into two classes i.e. the Early and Late Mandalas. Mandala 2, 3, 4, 6, and 7 are generally considered as the Early Mandalas or Old Books of Rigved and Mandala 1, 5, 8, 9, and 10 are treated as the Late Mandalas or New books. In the past 150 years, various scholars, who studied Rigved from several angles, highlighted some new features present in the rigvedic text and also expressed their views in different fashions. Hence, we do not find unanimity among the rigvedic experts about many rigvedic characters including location and period of the composition of rigvedic text; purpose of performing several Yajnas; river Saraswati and its location(similar doubts have been raised about the other rigvedic rivers also); Asva/horse and its sacrifice; origin of the important Rigvedic Tribes (Bharatas, Anus, Druhyus, Purus, Turvasas and Yadus), their relationship with each other, and the causes of their fights and movements; the Dasas and Dasyus, and the reason behind their attack on Yajna; origin of Sanskrit language; influence of rigvedic culture on Hindu religion etc. Some say that the Aryans were indigenous people who spoke Sanskrit and composed Rigved in the North-western part of Indian Subcontinent (Greater Punjab of British Era and North-west region of present-day Pakistan), whereas, others profess that they came from Bactria Margiana Archaeological Complex (BMAC, Central Asia) region, first lived in present-day Afghanistan, there composed the Early Mandalas and then migrated to indian Subcontinet after the collapse of Indus Valley Civilization. -
A Lecture on Jainism, Delivered Before the Bharma Maha-Mahotsava Or
ASIA I CORNELL UNIVERSITY LIBRARY Cornell University Library BL 1350.D23 A lecture on Jalnism. delivered before t 3 1924 022 953 438 Cornell University Library 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/cu31924022953438 iiUU^jilUUUJ^UJli^i^UUJiUUItUUUU^UJtiJsiitJlK ^ 9H JAIN ITIHAS SERIES i ITO- 1, I: A Lecttire on Jainism, delivered before the Dharma an Maha-Mahotsava or Great Religious Assemblage at Muttra, by Lala Benarsi Qass, M. A., Head .Master, Victoria College, Lashkar, Gwalior, on 2gtk December, igoi. Jainism was ably represented by B. Benarsi Dass, Ik >x M. A. — The Pioneer. Jlgta: PHINTED AT THE MOOS PRESS. »x He 1902. He I3S0 CONTENTS. Introduction ... ... ... ... ... i Jainism misunderstood ... ... ... ... 4 Causes of misunderstanding ... ... ... 5 ' Antiquity of the Jains ... ... ... ... j- Jainism never origincited After Shankar Acharj^a ib Jalnism is not an off-shoot of Buddhism ... "§ Hindu Scriptures... - ... ... ... ... 9 Buddhist Works ... ... ... ... ... 16 Jain Shastras •• ... ... ..V ... 19 Buddha not a disciple of Mahavira ... ... 21 Buddha an older conteniporary of Mahavira ... ib Antiquity of the Jains further ... ;.. ... 21; Jainism not a product of Brahmanism. Both pro- duct of the common atmosphere of ancient India ... ... .... ... ... ... 24 Ancient India mucli misunderstood ... ... 25 Ancient India in Jain Shastras ... ... ... 29 Ma«Muller's opinion ... ... ... ... ib No borrowing in ancient India ... 32 MaxMuller's opinion. ... ... ... ... ib Hinduism and Brahmanism misnomers ... 34 Jainism was not founded by Parshva Nath but by Rishabha Deva ... ••• ... ... 36 Buddhist Works ... ... ... ... ... ib Jain Shastras ... ... ... ... ... 2)1 Hindu Scriptures.. -
Rigvedic Aryans : an Example of “The Mistaken Identity” by VR Patil (Email: [email protected])
Rigvedic Aryans : An Example of “The Mistaken Identity” By VR Patil (email: [email protected]) Personal Introduction: I am VR Patil, presently located in Pune city of Maharashtra State of India. Since last few years, I have been taking interest in knowing the ancient history and cultural aspects of my country; India. Hence I started reading about the past seriously. Here I wish to submit that I am neither Historian nor Archaeologist but an engineer by qualification and profession as well. Also I am not a Sanskrit expert, but a person who is keen expectant of the History of my nation. Based on my studies on Rigved, I have written some essays that are listed below; 1. Rigved & Indus-Saraswati Valley Civilization: Inking the Link 2. Rigved: Cracking The Mysteries Using Griffith's Translation 3. Rigvedic River Saraswati: A Reflection of “The Struggle for Water” 4. Why Rigvedic River Saraswati is not a Mythical River (A Short Note) 5. Rigved : Solving a Puzzle of The Dasas and Dasyus These articles are available in the public domain. In the present article; “Rigvedic Aryans : A Case of “The Mistaken Identity”, I have tried to analyse the very old case of Aryan in my own style. The main purpose of calling Aryan as a Mistaken Identity is to remove the misconception developed in the minds of many people about this important character/term of the Rigved. Earlier, this misreading had lead to the creation of the superior but imaginary Aryan Race just before the second world war, and was used by the Nazis/ Hitler to show that the Jews are from the inferior human race than the Germans/Europeans, that finaly resulted into the killings of thousands of innocent Jews. -
SRI VIDYA and SRICHAKRA
pdfMachine by Broadgun Software - a great PDF writer! - a great PDF creator! - http://www.pdfmachine.com http://www.broadgun.com SRI VIDYA And SRICHAKRA. by -‘Lalitanandanadha’ Lalita Prasad Jammulamadaka. Phone: + 91- 9490797928 ‘Naarayana samaarambhaam Vyaasa sankara madhyamaam jnanandanadha paryantaam vande guru paramparaam’ ‘Sringeree sri viruupaaksha peethaadheesam jagadgurum Sri Vidya desikam vande kalyananda bharateem’ ‘Vaageesaadyaaha sumanasaha sarvaardhaanaa mupakrame Em nathvah krita krithyah stuthvam namaamiGajaananam’ ‘Brahma vishnucha rudracha eeshvaracha sadasivah Eteh panchakhurah proktha phalakasthu sadaasivah. Tashyopari mahaadevoh bhuvaneesho viraajiteh Yah devi nijaleelardham dwidaabhoota babhoovah’ --- Devi bhagavatam. ‘Satyam gnaanam anantam brahmah’ --- Tithareeya Upanishad. Prologue: All the Vedas and Upanishads have talked about ‘brahman’ who is above time, space and matter. He is omnipresent, or the absolute truth (parama-satya) or the ananda kanda as he is the limitless heap of happiness and bliss, or the sat-brahman or the virtuous being (sat-atman), or he is the animating principle of life (cit-atman), or the impenetrable and auspicious form of excellence (prajnana-ghana), or the supreme lord (isvara). ‘Oum ithyekaaksharam brahma’ --- Tithareeya Upanishad. Oum is the path to Brahman and is Brahman. Oum is the meditative beejakshara to attain the ultimate Brahman and hence is called as ‘brahmavidya’. ‘Easha aadeeshah, easha upadeshah, easha vedopanishad, eatadanusaasanam, Eavamupaasitavyam, eavamuchitadupaasyam’ --- Tithareeya Upanishad. Sri Vidya – Sri Cakra by ‘Lalitanandanadha’LalitaPrasad Jammulamadaka. Page 1 This (Oum) is the stated beejakshara or brahmavidya for a sanyasi the one who has denunciated all the worldly desires. Similarly for those who have not renunciated or have not taken ‘sanyasa deeksha’, ‘Sreevidya’ is the prescribed brahmavidya. The significance of the prefix ‘sri’ in the word ‘Sri Chakra’ denotes that it is used in auspicious, beneficial, salutary, and conducive to prosperity. -
Hinduism) - Wikipedia, the Free Encyclopedia
Deva (Hinduism) - Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Deva_(Hinduism) Deva (Hinduism) From Wikipedia, the free encyclopedia Deva ( देव in Devanagari script) is the Sanskrit word for deity. Its related feminine term is devi. In modern Hinduism, it can be loosely interpreted as any benevolent supernatural being. The devas in Hinduism, also called Suras , are often juxtaposed to the Asuras, their half brothers.[1] Devas are also the maintainers of the realms as ordained by the Trimurti. They are often warring with their equally powerful counterparts, the Asuras. Contents The male Lokapala devas, the guardians of the directions, on 1 Etymology the wall of Shiva temple, Prambanan 2 Vedas 3 Upanishads 4 Puranas 5 Classical Hinduism 6 See also 7 References 8 External links Etymology The Sanskrit deva- derives from Indo-Iranian *dev- which in turn descends from the Proto-Indo-European (PIE) word, *deiwos , originally an adjective meaning "celestial" or "shining", which is a PIE (not synchronic Sanskrit) vrddhi derivative from the root *diw meaning "to shine", especially as the day-lit sky. The feminine form of PIE *deiwos is PIE *deiwih 2, which descends into Indic languages as devi , in that context meaning "female deity". Also deriving from PIE *deiwos , and thus cognates of deva , are Lithuanian Dievas (Latvian Dievs, Prussian Deiwas), Germanic Tiwaz (seen in English " Tue sday") and the related Old Norse Tivar (gods), and Latin deus "god" and divus "divine", from which the English words "divine", "deity", French "dieu", Portuguese "deus", Spanish "dios" and Italian "dio", also "Zeys/ Ζεύς " - "Dias/ ∆ίας ", the Greek father of the gods, are derived. -
LO ESENCIAL DEL RIG VEDA: El Libro Que Revela El Conocimiento De Las “Palabras Iluminadas” Dr. R.L. Kashyap
LO ESENCIAL DEL RIG VEDA: El libro que revela el conocimiento de las “Palabras Iluminadas” Dr. R.L. Kashyap Director Honorario del Sri Aurobindo Kapāli Sāstry Institute of Vedic Culture, Bangalore, India. VERSIÓN EN ESPAÑOL DE: Anselmo Hernández Quiroz 27 de julio de 2012 Índice Página Prefacio a esta primera edición en español a) Notas generales del traductor 4 b) Notas para los lectores de este libro 5 c) Abreviaciones empleadas 6 d) Esquema de transliteración 7 Parte I: Nociones generales 1. La sabiduría védica 9 2. Nociones generales acerca del mantra 10 3. Nociones generales acerca del Rig Veda 14 4. Rishi 17 5. Chhandas (metro) y los signos de los acentos 19 6. Los dioses o deidades védicas 22 7. El mensaje del Rig Veda 27 8. Reseñas de los Mandalas o Ciclos de Himnos del Rig Veda 29 Parte II: Los poderes Universales y algunos de sus Mantras 9. Agni y su Guía en la Labor 38 10. Indra, el Señor de la Mente Divina 39 11. Vāyu, el Señor de la Vida 41 12. Sūrya, el Divino Sol 43 13. Savitri y el Gāyatri mantra del rishi Vishvāmitra 44 14. Bhaga: El Distribuidor del Deleite 46 15. Mitra y Varuna 47 16. Brahma, Vishnu y Rudra-Shiva 48 17. Ganapati, Brahmanaspati y Brihaspati. 51 18. Ashvins, los Señores de la Dicha 53 19. Soma, el Deleite del Trabajo 54 20. Aditi, la Diosa del Infinito 55 21. Las Aguas y las Energías interiores 56 22. Los Ribhus o Divinos Artesanos 56 23. Sarasvatī y Durga 58 24. -
Gods of the Rig Veda 12
32 Cosmic Energies and their Clifford Algebras By John Frederic Sweeney Abstract In a recent paper, the author explained the function and purpose of Brahma in Vedic Nuclear Physics, in relation to the 9 x 9 Vastu Purusha Mandala, commonly used in Vastu Shasta, known as the Indian form of Feng Shui, but which predates that form by many millennia. This paper overlays a grid of Clifford Algebras and Matrix Algebras over this ancient 9 x 9 Vastu Purusha in an attempt to derive correspondence between the 32 deities of the Vastu Purusha and contemporary mathematical physics. Next, a hypothesis: having established the veracity of the 9 x 9 Vastu Purusha and its 32 deities, is it possible to draw isomorphic relationships between the matrix algebras, Clifford Algebras and ancient Vedic deities? This paper attempts to do so. In addition, the paper solves elementary questions about Five Elements and rotation of the Svas Tika. 1 Table of Contents Introduction 3 The 9 x 9 Vastu Purusha 5 Gods of the Rig Veda 12 Matrix Algebras 15 Clifford Algebras 13 Pascal Triangle of Clifford Algebras 39 Pascal Triangle and Fibonacci Numbers 41 Clifford Extensions 51 Kalachakra Chakra 47 Conclusion 68 2 Matrix / Clifford Algebra Chart By F. Reece Harvey Green = Real Numbers White = Complex Numbers Yellow = Clifford Algebras 3 North M14(R) M2(H) ⊕ M4(R) M4(R) M4(C) H H H C R CL (0,8) ⊕M (R) 4 CL (0,3) ⊕ M16(R) M2(H) M2(H) M2(C) M2(R) ⊕ M14(R) M8(C) M4(H) R R M (R) ⊕ 14 CL (1,9) CL (1,3) M2(H) CL (1,4) M32(R) M24(C) M8(H) M4(H) M4(H) M4(C) M4(R) M2(R) M2(R) ⊕ M2(R) -
Correspondence Archive Between N.Kazanas (NK) and S
Correspondence archive between N.Kazanas (NK) and S. Talageri (ST) (through email) : On 22 Feb 2005 NK wrote to Ashok Chowgule : Dear Shri Chowgule, As I don't have an email address for Mr Talageri, perhaps you would kindly send him this message. I read his Rigveda (2000) 3 years ago and, as is known, defended him publicly (in the jIES 2002) against Witzel. I consulted it again recently and noticed a minor but important error. On p 114 (and elsewhere he says that Saptasindhu "is referred to only in the Middle and Late MaNDalas" of the RV . However, several references in the Early Books have escaped him. III.1.4,6(?) 24.4 (only two rivers but both in the 7 river land); IV.13.3; 19.3; V.43.1(?); VI. 7.6; 61.10; VII.8.24; 18.24; 36.6; 67.8. Thus there are enough in the early Bks too (VI, III, VII), some pre-Sudas. (There are several more than he cites in Bk I also, but these are not so important.) Is he doing any research just now? Best wishes, N. Kazanas ________________________________________________________________________ On 26 Feb 2005 ST wrote to NK Dear Dr. Kazanas I have just received a copy of your letter to Shri Ashok Chowgule regarding the references to the Saptasindhu in the Rigveda. I must thank you for your interest and for bringing to my notice what you perceived as an error. I was quite surprised, however, to read the exact nature of the error pointed out by you. So far as the exact verses cited by you are concerned: 1) At least one of the verses cited by you does not exist:VII.8.24. -
Ffko;K Ykhkikyuksik;% ‚Kkl=Efkz‛Kkl=Fefr a the Verse (Sloka) 15/1/180 of Arthashastra Means a the Study of the Source of Living for the Whole Mankind
International Journal of Advanced Research in ISSN: 2278-6236 Management and Social Sciences Notions of Commerce in Ancient Indian Economic Thought DR. SARITA RANA- Associate Professor, Department of Commerce, University College, Kurukshetra University, Kurukshetra. Introduction The Ancient Indian Economic Thought is the philosophy of Indian thinkers and philosophers in the writings of Vedas, Upanishads, Smritis, Ramayana, Mahabharta, Shukra-Niti, Buddhist and Jain scriptures. The notion of Political Economy is deeply rooted in Mahabharta, Shanti-Parva, Manu-Smriti, Shukra-Niti and Arthashastra. The notions of commerce and trade may be depicted in the life and work of Indian Philosophers since the early Vedic period. The term „Artha‟ means money or wealth that has been used at a number of times in Vedas. Likewise in Kautilya‟s Arthashastra, the 15th Adhikarana (Book), Ist Adhyayah (Chapter) and 180th Prakarana (Section) conveys the meaning of Artha- euq’;k.kka o`frjFkZ%] Ekuq’;orh HkwfefjR;FkZ%] rL;k% i`fFkO;k ykHkikyuksik;% ‚kkL=eFkZ‛kkL=fefr A The verse (Sloka) 15/1/180 of Arthashastra means a the study of the source of living for the whole mankind. It is called „Artha‟ or wealth or money as it is understood in modern times. It is highly remarkable and interesting that the notions of economy and its different concepts, e.g., commerce, trade including foreign trade industry, management, accounting, auditing, taxation, savings and loans, rate of interest, etc.; are quite applicable in modern period as well. Hypothesis – The basic tenets of the economy, commerce and industry as enunciated by Ancient Indian Economic Thoughts may be applicable in the modern day global economy.