Hymns from the Rigveda
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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. -
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. -
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. -
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 -
Proto-Indo-European Roots of the Vedic Aryans
3 (2016) Miscellaneous 1: A-V Proto-Indo-European Roots of the Vedic Aryans TRAVIS D. WEBSTER Center for Traditional Vedanta, USA © 2016 Ruhr-Universität Bochum Entangled Religions 3 (2016) ISSN 2363-6696 http://dx.doi.org/10.13154/er.v3.2016.A–V Proto-Indo-European Roots of the Vedic Aryans Proto-Indo-European Roots of the Vedic Aryans TRAVIS D. WEBSTER Center for Traditional Vedanta ABSTRACT Recent archaeological evidence and the comparative method of Indo-European historical linguistics now make it possible to reconstruct the Aryan migrations into India, two separate diffusions of which merge with elements of Harappan religion in Asko Parpola’s The Roots of Hinduism: The Early Aryans and the Indus Civilization (NY: Oxford University Press, 2015). This review of Parpola’s work emphasizes the acculturation of Rigvedic and Atharvavedic traditions as represented in the depiction of Vedic rites and worship of Indra and the Aśvins (Nāsatya). After identifying archaeological cultures prior to the breakup of Proto-Indo-European linguistic unity and demarcating the two branches of the Proto-Aryan community, the role of the Vrātyas leads back to mutual encounters with the Iranian Dāsas. KEY WORDS Asko Parpola; Aryan migrations; Vedic religion; Hinduism Introduction Despite the triumph of the world-religions paradigm from the late nineteenth century onwards, the fact remains that Indologists require more precise taxonomic nomenclature to make sense of their data. Although the Vedas are widely portrayed as the ‘Hindu scriptures’ and are indeed upheld as the sole arbiter of scriptural authority among Brahmins, for instance, the Vedic hymns actually play a very minor role in contemporary Indian religion. -
Life After Death in the Ṛgveda Saṁhitā*
chapter 8 Life after Death in the Ṛgveda Saṁhitā* The information on life after death provided by the oldest Vedic text is rather scarce. In the most recent handbook on Vedic literature (1975c, 138f.) and in his handbook on Vedic religion (19782, 98, 181) Gonda only incidentally referred to the situation of the deceased in the Ṛgveda Saṁhitā (ṚV). There is no system- atic treatment of “Leben nach dem Tode” (19782, 10, mentioned without further comment). However, Oldenberg extensively discussed the early Vedic ideas on life after death in his handbook of Vedic religion (19172, 523ff.). It is strange that Olden- berg’s views on the places of the dead were neglected by most scholars with the exception of Arbman (1927b, 1928). Oldenberg’s ideas may be summar- ized as follows. In the ṚV we find references to heaven and hell, the abodes of the minorities of elite and criminals. The more original conception of afterlife would have concerned a dark realm lying under the earth, but different from hell.1 Traces of the original conception of an underworld would be discernible in later Vedic texts and even in the ṚV itself. It was especially in this second edition that Oldenberg emphasized the original character of Yama’s world as a subterranean realm of the dead.2 Arbman (1927b, 342–345) discussed “Die Jenseitsvorstellungen der rigvedis- chen Dichter nach der Auffassung der abendländischen Forschung” and stated that most Indologists assumed that the future of the deceased would consist of either heaven or hell (the latter sometimes being replaced by total anni- hilation). -
The Gita According to GANDHI
The Gita according to GANDHI The Gospel of Selfless Action OR The Gita according to GANDHI By: Mahadev Desai First Published: August 1946 Printed & Published by: Vivek Jitendrabhai Desai Navajivan Mudranalaya Ahmedabad 380 014 (INDIA) www.mkgandhi.org Page 1 The Gita according to GANDHI Forward The following pages by Mahadev Desai are an ambitious project. It represents his unremitting labours during his prison life in 1933-'34. Every page is evidence of his scholarship and exhaustive study of all he could lay hands upon regarding the Bhagavad Gita, poetically called the Song Celestial by Sir Edwin Arnold. The immediate cause of this labour of love was my translation in Gujarati of the divine book as I understood it. In trying to give a translation of my meaning of the Gita, he found himself writing an original commentary on the Gita. The book might have been published during his lifetime, if I could have made time to go through the manuscript. I read some portions with him, but exigencies of my work had to interrupt the reading. Then followed the imprisonments of August 1942, and his sudden death within six days of our imprisonment. All of his immediate friends decided to give his reverent study of the Gita to the public. He had copies typed for his English friends who were impatient to see the commentary in print. And Pyarelal, who was collaborator with Mahadev Desai for many years, went through the whole manuscript and undertook to perform the difficult task of proof reading. Hence this publication. Frankly, I do not pretend to any scholarship. -
Sathya Sai Vahini
Sathya Sai Vahini Stream of Divine Grace Sathya Sai Baba Contents Sathya Sai Vahini 5 Preface 6 Dear Seeker! 7 Chapter I. The Supreme Reality 10 Chapter II. From Truth to Truth 13 Chapter III. The One Alone 17 Chapter IV. The Miracle of Miracles 21 Chapter V. Basic Belief 24 Chapter VI. Religion is Experience 27 Chapter VII. Be Yourself 30 Chapter VIII. Bondage 33 Chapter IX. One with the One 36 Chapter X. The Yogis 38 Chapter XI. Values in Vedas 45 Chapter XII. Values in Later Texts 48 Chapter XIII. The Avatar as Guru 53 Chapter XIV. This and That 60 Chapter XV. Levels and Stages 63 Chapter XVI. Mankind and God 66 Chapter XVII. Fourfold Social Division 69 Chapter XVIII. Activity and Action 73 Chapter XIX. Prayer 77 Chapter XX. The Primal Purpose 81 Chapter XXI. The Inner Inquiry 88 Chapter XXII. The Eternal Truths 95 Chapter XXIII. Modes of Worship 106 Chapter XXIV. The Divine Body 114 Glossary 119 Sathya Sai Vahini SRI SATHYA SAI SADHANA TRUST Publications Division Prasanthi Nilayam - 515134 Anantapur District, Andhra Pradesh, India STD: 08555 : ISD : 91-8555 Phone: 287375, Fax: 287236 Email: [email protected] URL www.sssbpt.org © Sri Sathya Sai Sadhana Trust, Publications Division, Prasanthi Nilayam P.O. 515 134, Anantapur District, A.P. (India.) All Rights Reserved. The copyright and the rights of translation in any language are reserved by the Publishers. No part, passage, text or photograph or Artwork of this book should be reproduced, transmitted or utilised, in original language or by translation, in any form or by any means, electronic, mechanical, photo copying, recording or by any information, storage and retrieval system except with the express and prior permission, in writing from the Convener, Sri Sathya Sai Sadhana Trust, Publications Division, Prasanthi Nilayam (Andhra Pradesh) India - Pin Code 515 134, except for brief passages quoted in book review. -
Shrî Râma Chandra
f Californi. Regional Facility T-t; .^ THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA LOS ANGELES ^^-^-<~-cJu^ J^^^-^^^-o^--^ — rntLA^dl^ i c -^ I Qo i2_^ bif soi.K i,i-:ssi-:i-:s Qi i:i:x's iiAi.i., .Mi;sNi«s. ciiAi'i'i-;!.!. & <ri. i.AN<;iiA.M I'l. v< i;. i.o.Mio.N. ^v . i. H'XDAv i:vi:Nix(is vi 7 June 13, 20, 27, July 4. Dr. Annie Besant "THE COMINcG OF THE WORLD TEACHERS' as §eee Ib^y Aeciieet aed Mo-dlea'e Centrat. Hindu College LECTunKS. TI . SHRl RAMA CHANDRA THE IDE^L KING. SOME LESSONS FROM THE RAmIYANA FOR THE USE OF HINDU STUDENTS IN THE SCHOOLS OF INDIA • BY ANNIE BESANT, F. T. S. From Notes of Lectures Originally Delivered AT THE Central Hindu College, Benares. Benares and London. Theosophical Publishing Society. I80i. Printed by Freeman & Co., Lti>., AT THE Taea Printing Works, Belnares. 3653 CONTENTS. Chapter I. Introduction. Chapter II. Youth and Marriage, Chapter III. Forest for Throne. Chapter IV. Brotherly Love. Chapter V. The Carrying off of SItA. Chapter VI. SIta's Faith. Chapter VII. Struggle. Chapter VIII. Triumph. 829275 SHRt RAMA CHANDRA, The Ideal King. CHAPTER I. Introduction. " Two years ago we were studying together one of the greatest books in the world," the Mahd' bhdrata. Now we are going to study the second great epic poem of India, the Rdmdyana. These two books stand out from the rest of Indian literature in a very marked way. The Vedas, the Institutes of Manu, are the great authorities for the learned, and only through the learned for the mass of the people. -
Dr. Babasaheb Ambedkar Writings & Speeches Vol. 4
Babasaheb Dr. B.R. Ambedkar (14th April 1891 - 6th December 1956) BLANK DR. BABASAHEB AMBEDKAR WRITINGS AND SPEECHES VOL. 4 Compiled by VASANT MOON Dr. Babasaheb Ambedkar : Writings and Speeches Vol. 4 First Edition by Education Department, Govt. of Maharashtra : October 1987 Re-printed by Dr. Ambedkar Foundation : January, 2014 ISBN (Set) : 978-93-5109-064-9 Courtesy : Monogram used on the Cover page is taken from Babasaheb Dr. Ambedkar’s Letterhead. © Secretary Education Department Government of Maharashtra Price : One Set of 1 to 17 Volumes (20 Books) : Rs. 3000/- Publisher: Dr. Ambedkar Foundation Ministry of Social Justice & Empowerment, Govt. of India 15, Janpath, New Delhi - 110 001 Phone : 011-23357625, 23320571, 23320589 Fax : 011-23320582 Website : www.ambedkarfoundation.nic.in The Education Department Government of Maharashtra, Bombay-400032 for Dr. Babasaheb Ambedkar Source Material Publication Committee Printer M/s. Tan Prints India Pvt. Ltd., N. H. 10, Village-Rohad, Distt. Jhajjar, Haryana Minister for Social Justice and Empowerment & Chairperson, Dr. Ambedkar Foundation Kumari Selja MESSAGE Babasaheb Dr. B.R. Ambedkar, the Chief Architect of Indian Constitution was a scholar par excellence, a philosopher, a visionary, an emancipator and a true nationalist. He led a number of social movements to secure human rights to the oppressed and depressed sections of the society. He stands as a symbol of struggle for social justice. The Government of Maharashtra has done a highly commendable work of publication of volumes of unpublished works of Dr. Ambedkar, which have brought out his ideology and philosophy before the Nation and the world. In pursuance of the recommendations of the Centenary Celebrations Committee of Dr. -
Hymns to the Mystic Fire
16 Hymns to the Mystic Fire VOLUME 16 THE COMPLETE WORKS OF SRI AUROBINDO © Sri Aurobindo Ashram Trust 2013 Published by Sri Aurobindo Ashram Publication Department Printed at Sri Aurobindo Ashram Press, Pondicherry PRINTED IN INDIA Hymns To The Mystic Fire Publisher’s Note The present volume comprises Sri Aurobindo’s translations of and commentaries on hymns to Agni in the Rig Veda. It is divided into three parts: Hymns to the Mystic Fire: The entire contents of a book of this name that was published by Sri Aurobindo in 1946, consisting of selected hymns to Agni with a Fore- word and extracts from the essay “The Doctrine of the Mystics”. Other Hymns to Agni: Translations of hymns to Agni that Sri Aurobindo did not include in the edition of Hymns to the Mystic Fire published during his lifetime. An appendix to this part contains his complete transla- tions of the first hymn of the Rig Veda, showing how his approach to translating the Veda changed over the years. Commentaries and Annotated Translations: Pieces from Sri Aurobindo’s manuscripts in which he commented on hymns to Agni or provided annotated translations of them. Some translations of hymns addressed to Agni are included in The Secret of the Veda, volume 15 of THE COMPLETE WORKS OF SRI AUROBINDO. That volume consists of all Sri Aurobindo’s essays on and translations of Vedic hymns that appeared first in the monthly review Arya between 1914 and 1920. His writings on the Veda that do not deal primarily with Agni and that were not published in the Arya are collected in Vedic and Philological Studies, volume 14 of THE COMPLETE WORKS.