Rigveda Research Articles

Women and Dalit Oppression and Suppression: Searching for Historical Background

When we search about ancient history of India, specially the history of Vedic Age, then we observe a monolithic history of the oppression and suppression of Women and Dalit.In the history of Ancient India in Rig Vedic and later Vedic period the society was developed on the basis of Brahmanical four fold system. In Rigvedic period there was some kind of mobility in this brahmonical four fold system and in that period varna of an individual was not hereditary. The upanayana of women was acknowledged or accepted in social life, that is the ten samaskaras were applicable to women also. Women could read vedas. They also could able to participate in political life and were able to choose their life partners. On the other hand Sudra Varna was mainly those Aryan tribes who were defeated during conflicts between themselves. They were also referred to as the Dasas and Dasyus in the Rigveda and were also included in the category of the Sudra varna, the lowest stratum of the varna hierarchy. In the later vedic period,the varna system or varna hierarchy started to be immobile and the specific varna of an individual started to be hereditary. After the Vedic age Jati or caste system was started. After the Vedic age a certain part of sudra varna was described as the untouchable or the fifth varna. Gradually the society started to exploit the women and the Sudras from their various rights and privileges. Women as a whole and women and men folk of sudra varna both were prohibited to read the Vedas and to get education. They were also deprived of the rights of observing various samaskaras. Gradually the sudra varna were being appointed to give service to the upper three varnas. On the other hand women were only used for the cause of reproduction and to give service to their families of in laws. In the ancient Literature, women were described as eligible for Sampradana to the Bridegroom with other mobile or immobile gifts such as cattle or other material objects. On the other side the chandalas, the cobblers, the sweepers were described as untouchable and were directed to live outside the pale of the varna system and outside the frontiers of villages. It was prohibited for higher varnas to touch and see the Untouchables. By doing these the higher varnas had to enunciate their varna status. But accepting their services was not anyway prohibited to the upper varnas. In ancient Hindu society various types of services from the untouchables were compulsory and to continue the reproduction system marriage was obligatory in state and society. So it can be said that suppression and exploitation of women and untouchables are the continuous process. Since ancient time. In colonial times there started the process of upliftment women through various social reform movements. Almost at the same period Jyotirao Phule and Sabitribai Phule – this couple tried to eradicate the untouchability from society and to uplift the status of Untouchables. In this present Research Project, we try to explain the historical background of the suppression and oppression of women and Untouchables in Indian Society

Evaluation of Anti-Ulcer activity of Tephrosia purpurea Linn Pers Leaf Extract in Wistar Rats

India is known for its traditional medicinal system – Ayurveda, Siddha and Unani. There are several references in our ancient literature about the miraculous curing properties of the plant-based drugs. “Rig Veda and Atharva veda” seems to be the earliest record of use of plant in the medicine. A stomach ulcer involves an erosion in a person’s gastrointestinal tract. ‘Peptic’ is derived from Greek word “Peptikos” who’s meaning is related to digestion. Peptic ulcer occurs in the part of the gastrointestinal track which is exposed to gastric acid and pepsin (i.e) the stomach and duodenum. The extract of Tephrosia purpurea flowers against viruses and is very good antibacterial against Gram +ve and Gram -ve strain. The Plant extract was prepared and the phytochemical analysis was performed. The extract was administered with animals. The drug were administered orally once daily for 2 days and 45 min prior to pyloric ligation. The animals are sacrificed after four hours of pylorus ligation. The result indicates that, Flavonoids and Tannins have shown to be present in the TPAL treated groups. Since flavanoids antagonize aggressive factor which play a decisive role in the pathogenesis of gastric lesion and also enhance defence factor to protect the gastric mucosa from injury. Flavanoids diminish histamine secretion from mast cell by inhibition of histidine decarboxylase and stimulate PG biosynthesis. So the antiulcer activity of TPAL may be attributed to its flavonoid content. The study concluded that TPAL has an anti ulcer activity which may be due to protection and the strengthening of the mucosal defensive factor like mucus, bicarbonate, prostaglandin.

Стародавня ідентичність зсередини: גוי‏ (goi) Тори з його відповідниками в Септуагінті й Вульгаті та ārya Ріґведи

Стародавня ідентичність зсередини: גוי‏ (goi) Тори з його відповідниками в Септуагінті й Вульгаті та ārya Ріґведи

Землетрясения в Ригведе как локализующий и датирующий критерий

Ригведа была изучена на предмет упоминания в ней землетрясений – в горах и на равнинах, в прошлом и настоящем ригведийских поэтов. Многочисленные сообщения о землетрясениях во всех хронологических слоях Ригведы локализуют прародину ригведийских индоариев в предгорных областях Индо-Гангской равнины Северо-Западного Индостана. Уменьшающееся количество упоминаний землетрясений в поздних циклах Ригведы указывает на продвижение её авторов от гор на равнины. Археологически выявленное землетрясение раннехараппского укреплённого поселения Калибанган-на-Сарасвати в центральной части ареала Ригведы датирует её текст около 2 700 г. до н. э.

Indian Legal System as An Source of Women Empowerment

India is a developing country but until and unless Women don’t get their status and respect India can’t be developed. Due to Gender Inequality Women are left behind. Violence against Women in India refers to physical or sexual violence committed against Indian women, typically by a man. Any Kind of Violence Is Illegal and to bear the Violence is illegal too. It is an issue regarding economic development, educational, human rights and heath. Its impact ranges from immediate to long-term multiple physicals, sexual and mental consequences for women and girls, including death. Violence Against Women Is Continuing Since. The Ancient Period Mahabharata Cities the Violence against Dropati. Indian Society Has Always Revered Women. Many Female Deities Goddess Saraswati, Laxmi, Durga, Kali etc are worshipped across the Whole India. On other side, the system of patriarchal system is continuing since rig veda. Women suffer this and decides to remain silent because she is afraid of getting discriminated in the society where she can’t speak or stood up against the crime she is been suffering. She is afraid because of the customs laid by our society. In such situations our patriarchal society will blame the women but they will never feel the situation that she is going through. The Position Of Women In Indian Constitution Is Very Wide. Our Constitution has empowered women equally under Article 14. Over the past two decades, violence against women had came to be understood as a form of discrimination and violation of women’s human rights. Violence against women, and the obligation to enact laws to address violence against women, is now the subject matter of a comprehensive legal and policy framework at the international and regional levels. The constitution guarantees that all citizens of India (including women) have the fundamental right to live in peace and harmony. Violence against women is a global issue that has an impact on our society. Such outbreaks of violence have a devastating effect on the lives of victims, their families and also communities. The worth of a civilization can be judged by the place given to women in society. One of several factors that justify the greatness of India’s ancient culture is the honorable place granted to women. They were deprived of their rights to equality with men. There is no denying the fact that women in India had not made considerable progress in the last seventy-five years of India Independence but yet they have to struggle against many handicaps and social evils in the male-dominated society. In this advanced era of feminism when it’s an agenda stresses on key concepts of individuality and embracing women hood, the prevailing scenes of violence against women threaten to topple the pillars on which the entire notion of feminism is based. Wives(Women) are considered as a better half and religious partners of their husband which means the half part of a man belongs to his wife. Apart from these there are some peoples who still exists while saying a girl child is being a burden towards the family so it’s better to abort the baby it is because there is lack of knowledge that in today’s world a girl can do everything just she needs support and love to care for her effort to overcome.

Rigvedic Poetic Art: The Language of Literature

Rigvedic Poetic Art: The Language of Literature

Peacock Motifs in Rig Vedic Hymns and Hungarian Folksongs

Comparative musicology can link together the musical traditions of distant people. For example, Kodály found interesting melodic similarities between Hungarian and Mari folksongs. Although he found no melodic similarities between Hungarian and Indian folksongs, Kodály also believed that the peacock motif in Hungarian folksongs had an Indian origin. That would imply that texts with certain motifs are preserved even more than the melodies in folksongs. In this paper we show that it is indeed the case by describing a possible Rig Vedic origin of various Hungarian folksong texts with the peacock motif.

Relevance of the Ideas of the Rigvedic Rishis

Relevance of the Ideas of the Rigvedic Rishis

リグヴェーダにおける心臓と讃歌を<i>sóma-</i> に喩えることについて

リグヴェーダにおける心臓と讃歌を<i>sóma-</i> に喩えることについて

Lowe, John. 2016. Participles in Rigvedic Sanskrit. The syntax and semantics of adjectival verb forms

Lowe, John. 2016. Participles in Rigvedic Sanskrit. The syntax and semantics of adjectival verb forms

Rgveda X 128 Vihavya-Suktaの展開

Rgveda X 128 Vihavya-Suktaの展開

Rgvedaにおけるsindhu-とその類語

Rgvedaにおけるsindhu-とその類語

Perception of Ultimate Liberation through Yogic Technique on Indian Mythology: A Study Report

Death is one of the universal rules of nature! No one can ignore it; indeed death is the gateway of new beginningthis is the philosophy of death and liberation in Indian mythology. The origin of Indian mythology is Rig veda, the first literature of world. Contextually Vedic texts consists the perception of pantheism, but orthodox and non-orthodox both are equally respected in Vedas. According to the direction of Indian mythology, “Self” is the representative of the entire creation, therefore knowledge about “self” is the key of uncover the mystery of ultimate liberation. The statement Sankhya, philosophy the human self, is the composed figure of the twenty four individual formations of nature. In a body, these are classified with eight natural components (including five basic elements), five sensitive organs, five movable organs and five personal components. “Who am I?” -the identification of self is the root conception of yogic philosophy in Indian mythology. Life became life through five changes that is the best statement of Vedanta. This cycle of rebirth is for general people because they are unable to cross the eight barriers in a life i.e- Abhorrence (Ghrina), modesty (Lajja), fear (Bhaya), grief (Shoka), disgust (Jugupsa), lineage (Kul), moral conduct (Sheel) and caste (Jaati). Expectation, anger, jealousy, fear and laziness are mental effect of eight barriers; in effect of these barriers, a number of toxins grow in the body, which is the root cause of disease. Enormous freedom from biological and mental demands is the vision of yogic death, its famous by the name Mokshaof five core elements in a body is the secret of yog. This secret has been processed through the recognition of own self.

リグヴェーダにおけるサラスヴァント

[in Japanese]

Categories and Types of Interstanzaic Repetition in the Rigveda

Categories and Types of Interstanzaic Repetition in the Rigveda

Prolegomena on Metre and Textual History of the Rgveda. By Vytis Vidūnas

Center of Oriental Studies, Vilnius University
 HERMANN OLDENBERG. Prolegomena on Metre and Textual History of the »gveda, trans. into English V. G. Paranjape and M. A. Mehendale (from Metrische und textgeschichtliche Prolegomena, Berlin, 1988), Delhi:Motilal Banarsidass, 2005, xiv, 507. ISBN: 81-208-0986-6, Rs. 895

The decipherable Rigveda: a reconsideration of vakṣáṇā

The decipherable Rigveda: a reconsideration of vakṣáṇā

Die Personennamen in der Rgveda-Samhita: Sicheres und Zweifelhaftes (review)

Reviewed by: Die Personennamen in der Ṛgveda-Samhitā: Sicheres und Zweifelhaftes by Manfred Mayrhofer Brian D. Joseph Die Personennamen in der Ṛgveda-Samhitā: Sicheres und Zweifelhaftes. By Manfred Mayrhofer. (Philosophisch-Historisiche Klasse, Sitzungsberichte 2002, 3.) Munich: Verlag der Bayerischen Akademie der Wissenschaft, 2003. Pp. 165. ISBN 3769616219. €19. The Rigveda (RV) is a special corpus, to be sure—at once both of great antiquity (the conventional date of composition is 1200 bc and parts are far older than that) and of great importance religiously (to Hinduism) and linguistically (to Indo-European historical linguistics), its every word has been the object of study and scholarly scrutiny over centuries. Mayrhofer’s excellent book is an important contribution to this tradition of Vedic lexical studies. The title to this work says it all: M collects and discusses all of the certain and doubtful cases of personal names in the RV. This study continues M’s lifelong investigation of the lexicon of Sanskrit, and especially Vedic Sanskrit (note his Kurzgefasstes etymologisches Wörterbuch des Altindischen (Heidelberg: Carl Winter Universitätsverlag, 1953 –1978) and his updating and reworking of that as Etymologisches Wörterbuch des Altindoarischen (Heidelberg: Carl Winter Universitätsverlag, 1978 –2001)), as he tackles here some of the most difficult lexical items in the RV. There are three main parts to the book. Part 1 lists 600 items, covering all of the secure or conjectured names in the RV. Part 2 lists 543 items, covering all of the names of Vedic rishis (‘seer poets’) mentioned in the anukramaṇī (ancient notes on each hymn of the RV with information on rishis, meter, etc.), some of which overlap with those in Part 1. Part 3 has [End Page 897] M’s summary evaluation of the material, giving his assessment as to which forms are indeed names, which derive from ordinary nouns, which are of foreign origin, and so on. In each lemma in Parts 1 and 2, following the alphabetical order of the devanāgarī writing system, M lists a presumed name, its place of occurrence in the RV, and references to it in the literature, adding his own keen judgment where he feels some confidence about the form in question. Each entry is meticulously documented with copious citations to previous literature and cross-references between Part 1 and Part 2. What makes this task of cataloguing so difficult is that the very identification of names is often problematic (note that there is nothing parallel to capital letters in devanāgarī, for instance). Some forms that have been called personal names probably are not (e.g. kuṣávā- is better taken as a river name). Moreover, many of the putative names listed by M are hapax legomena, of unique occurrence, and thus often not obviously analyzable or interpretable. Even with forms that occur more than once, the meaning and segmentation are often uncertain and etymologizing these forms in general involves far more guesswork than is usual in such investigations. Indeed, the problematic nature of the material is reflected in M’s frequent use of such designations as fraglich ‘questionable’, schwerlich ‘difficult’, nicht klar ‘not clear’, and the like. Still, some forms are clear and are explainable as transferred epithets (e.g. áśna-, a demon’s name, from the adjective for ‘hungry’) or exocentric derivatives (e.g. áśvamedha-, a king’s name, literally ‘one associated with the aśvamedhá- (the horse-sacrifice)’); some are certain Indo-European inheritances (e.g. arjuna-, cognate with Latin argentum ‘silver’, among other forms) while others are obviously of foreign origin (e.g. ilībiśa-, where the -l-, the -b-, and the polysyllabicity are suggestive of non-Sanskritic provenance). I noticed no typos in this most interesting book, but pp. 145–52 were upside-down and backwards in my copy. Brian D. Joseph The Ohio State University Copyright © 2004 Linguistic Society of America

Dh�rman In The Rgveda

Dh�rman In The Rgveda

Rgveda V. 60.6: the symantics and syntax of yaj, and the function of the imperative II-tat

Rgveda V. 60.6: the symantics and syntax of yaj, and the function of the imperative II-tat