Vedic Religion Research Articles

The return to life of Er and the antarābhava: A historical-religious comparison

AbstractThe purpose of this essay is to compare the story of Er in Plato's Republic's tenth book with the concept of antarābhava in the Vedic World and the ancient schools of Buddhism. First, the story of Er, a warrior who was believed to have died in battle and returned to life shortly before his body was burnt on the pyre, will be told. Er describes the vision he had before returning to life: he saw the actions and fate of the disembodied souls in the state and stage before their reincarnation. Next, the Indian doctrine of antarābhava, the intermediate state between death and rebirth, according to the Vedic religion and ancient schools of Buddhism, will be discussed. Finally, we will say a few concluding words to make a historical-religious comparison between the two in order to better understand both these doctrines and visions of the afterlife.

베다문헌에 나타난 지옥 서사의 기원: Jaiminīya-Brāhmaṇa의 브르구에피소드 분석

[Objective] The purpose of this study is to analyze the Bhrigu episode, which is the first to describe hell in Vedic religion. I would like to reveal the original characteristics of hell in Vedic literature, focusing on the intuitive hell and symbolic hell that Bhrigu experienced in the afterlife.
 [Contents] God Varuṇa sends his son Vrgu to the afterlife to pass on wisdom (prajña) as insight into the nature of reality to him. The hell narrative of this episode consists of the terrible intuitive hell world where humans eat humans, which Bhrigu witnesses, and the symbolic hell where rivers of blood and angry men appear. This paper sequentially analyzes its main contents and examines the characteristics of the knowledge of the Agnihotra ritual, the method of atonement (niskṛti) to avoid the suffering of hell taught by Varuna.
 [Conclusions] In the Bhrigu episode, the Brahmins, who are the subjects of the narrative, project their ritualistic worldview and weave the storytelling of a cruel hell. The narrative structure provides the value of ceremonial atonement and ceremonial knowledge through various metaphors and figuration of hell, providing solutions for the Brahmana era.

Education and Minority Groups in Afghanistan: The Case of Hazara People

Afghanistan, known for its ancient history and as a centre of knowledge in the past, has seen the rise of great civilizations such as Arya, Bakhtar, and Khorasan. Education in ancient Afghanistan was influenced by the Vedic religion and later the Avestan civilization until the arrival of Islam. Education in Afghanistan is recognized as a fundamental human right that plays a crucial role in alleviating poverty, addressing inequality, and fostering sustainable development. However, the Hazara people, an ethnic and religious minority in Afghanistan, have historically been deprived of this right due to cultural, linguistic, and religious differences with the dominant Pashtun population. Hazaras have faced discrimination, marginalization, and violent persecution throughout Afghan history. They have been systematically denied access to education, employment, and political representation. Despite some progress, the Hazara people continue to face barriers to accessing quality education. Hazara students also face discrimination and harassment from peers and teachers who hold negative stereotypes of them. Moreover, Hazaras have been subjected to targeted attacks by terrorist groups like the Taliban and ISIS, resulting in loss of life and injuries. Nevertheless, Hazaras demonstrated their goodwill. They actively participated in national processes such as elections, civil society strengthening, sports, and education, showcasing their commitment to the new system. This article contributes to the study of the history of education in Afghanistan which lacks adequate analysis of education among minorities in Afghanistan like the Hazara people.

Impact of Buddhist thoughts on Cultural Nationalism of India

The colonized nations saw a rise in nationalistic feelings during the height of colonialism in the middle of the 19th century, putting special stress on the concept of shared ancestry, culture, and language. It is important to note that this idea has strong roots in India, where there is a plethora of ancient literature that emphasizes on cultural nationalism, whether it is Vedic, Jain, or Buddhist. In most regions of the continent, Buddhism has had a major geographic and historical presence often for very long times. Additionally, it has had a significant impact on the creation of particular states as well as less formal interpretations and shaping of social and political processes, and this influence has persisted to the present day. It promoted the notion of tolerance and diversity and integrity. Asoka, Kanishka, and Harshavardhan became passionate nationalists who sought to reunite India under a unified state. Both the Mughals and the British did this afterward. Thus, it seems likely that Buddhism contributed to national cohesion. Buddhism has a significant impact on Indian society and culture in every way. The restrictions placed on the populace by the Latter Vedic religion society and literature was lifted. It advocated for social harmony and spoke out against the caste system. Buddhism has had an impact on a variety of art genres, including painting, sculpture, literature, and architecture. Buddhism promoted unrestricted trade between India and other nations. Buddhist monks began disseminating the Buddha's teachings to other countries in the third century B.C. and pilgrims and students from other Buddhist countries began travelling to India to further their education. When foreigners visited India, the rich culture of Buddhism engulfed them; they abandoned their own identities and creeds in favour of Buddhist names and the faith. These outsiders included the mythical Kushana ruler Kanishka and Greek emperors. Buddhism thus had a significant influence on the synthesis that led to the development of contemporary Indian civilization. This paper highlights Buddhism's history, including its rise and fall, as well as how Buddhist teachings have influenced cultural nationalism of India.

The Steppe Rus: peculiarities of social structure of Rus before Christianity

The author makes a reserch of the structure of Rus society on the basis of vedic law.
 We have lack of written data about Rus before Christianity. On this basis many scientists, especially foreign, affirm that Rus before Christianity was a wild country: no state, no law, no writing, no religion. But such statesments are fals. Before Christianity Rus had vedic religion, as most of the countries in Europe and Asia. Basic features of state, law, structure of society, rights and responsibilities of individuals were established by vedas. Vedas as the sacred books defined main features of ancient Rus society, that was highly developed.
 These statements are confirmed by many sources. Many evidences of vedic culture still exist in modern Ukraine. The names of ukrainian cossacs, as the names of modern Ukrainians show, that the ancestors of ukrainian people recognised the devision of society on the same four varnas, as in India. Rus people worshiped vedic Gods: Surya, Indra, Vishnu, Krishna and other. One of the ancient slavonic Gods is named Kolodiy. That is also the name of one of the biggest ukrainian holiday. It has the same roots as the biggest modern holiday in India — Holi (we can compare Kolodiy — Holi — and english “Holiday”).
 Modern history says, that slavonic people, as the other people of Europe, used to live on the same place and their main activity was agriculture. Their enemies were nomades of asian origin, that lived in steppes. But this concept of the war between europeans as the habitants of the woods and asians as the habitants of steppes is artificial and fals. It was constructed by historians of XIX century. The falsity of this concept was proved by soviet scientists. It is interesting to admit, that scientists of moden Ukraine consider that false historian conceptions were developed by the government of Russian Empire. On one hand, this is true. But on the other hand, the same concepts dominate in Great Britain and other countries.
 The author claims, that Rus society, as the society of scythians, was devided on varnas according to vedic law. The lower varna lived in woods and their main main activity was agriculture. The higher varna lived as nomades in steppes and grazed the cattle. Also the people of higher varna were warriors. Rus people choosed their kings only among these people. The highest varna was vedic priests — the volhvy.
 The author also claims, that the knowledge of varna—casta devision of society has high methodological value for the science of history of law and state. The correct understanding of the development of the state, law and political history of Rus, as the other countries of Europe and Asia, is impossible without understanding of the role of this factor.

Migration of Hinduism in western literature

The roots of Hindu mythology that evolved from Classical Hinduism come from the ancient Vedic religion. Western scholars also adopt Rig Vedic. Andrew Marvell, William Blake, William Wordsworth, P.B. Shelley, Lord Tennyson, T.S. Eliot, W.B. Yeats from British Literature adopted Hinduism thoughts and Philosophy, For a Non-Indian reader some of the concepts that occur in the stories in Hindu Mythology may be difficult to understand but Eliot, Yeats and Emerson and Walt Whitman could understand Hindu Mythology and Philosophy. Ralph Waldo Emerson, Hendry David Thoreau, Walt Whitman were great Americans who read the Hindu scriptures and was Profoundly influenced by Hindu Philosophy. The vedantic Philosophy is the best seen in their poetry. Transcendendentalism is belief of existence of a divine world, beyond and above the world of the senses.

Political Positions in the Manimekalai

The Manimegalai epic covers various social politics. The politics of the hour are seen in a different light than the politics of the time. During this period various religions and new rulers entered Tamil Nadu and created a chaotic politics. The epic features the politics, morals, monasticism, and Buddhist influence of the rulers. The influence of Vedic religion in the Milky Way, the impact of Buddhism in the Cauvery Basin and the impact of Jainism in the Madurai region shaped the social life of the people. Poompuhar was a city of historical significance in ancient times. Morality was held in that city. The king and the people lived equally without distinction. The king lived for the people. The news about the two kings, Karikarsolan and Manunithi Cholan, is indelibly etched in the minds of the people. Poompuhar has been a city of historical significance since ancient times. The city of Poompuhar is known to have been the first place of influence for Buddhism. Sittalaichattanar mentions such a special city in the first ear. They record that the city was ruled by a moral ruler and that the king and his people lived equally without distinction. It is said that people from different sections have come together for the Indira festival to be held in Poompuhar city.

Thiruvasaka Sivapurana - Comparison of Texts

Panniruthirumuraigal of the Tamil Literature Series, which is revered as the chief textbook of the Vedic religion, are among the most easily explained texts on Saiva samayam in the community. The benefactors of the Panniruthirumuraigal are 27 benefactors. The first three of the twelve tirumuras were performed by Thirunana Samandar, the fourth, fifth and sixth tirumuras by Thirunavukkara, the seventh tirumura by Sundaramoorthy swamis, the eighth tirumura by nine arulas, the tenth tirumura by Tirumoolar and the eleventh tirumura by Sivan with twelve arulas. Twelfth tirumura by Sekizhar swami. Thiruvasakam is the eighth edition of the Panniruthirumuraigal. Many people have written texts for this book from time to time. This article examine variations in the the first part of Sivapuranam out of 51 parts in Thiruvasagam. The texts of the Thiruvasagam are numerous. In these discourses only the first part of the Sivapuranam of the three texts titled Thiruvasaka Urai Dharmapura Adinam’s Thiruvasaka Urai, written by Dantapani Desikar and published by Dantapani Desikar, compiled by the Srikali Thandavaraya Swamis and published by Thiruvaduthurai Adinam, is compared.The structure of this article is a comparison of texts of the Shiva Purana 1. General structure of Sivapurana, 2.System of Sivapurana texts, 3.Comparison of texts.

Exploring the Prospective of Dark Tourism in Pashupatinath: A Hindu Pilgrimage Site, Nepal

A unique and increasingly pervasive feature within the tourism landscapes in the post-modern world is the special interests of tourists in death and anything associated with death. It is often believed that those who indulge in death and disaster site tours could potentially awaken their spiritual journey. The visitor immersions, in the spaces of death, and the events that have taken place or are re-created, triggers social conscience, or some shared emotion or an experience of involvement, with the death event. Reckoning to this facet, Pashupatinath temple- a place of pilgrimage for the followers of Santana Vedic religion which shows the comprehensive aspect of Hindu death rituals, symbols and processes has been chosen. The study proposes the site as a dark tourism destination and explores the convergence of cultural heritage site, pilgrimage and death rituals in the area that is associated with its characterization- particularly with reference to the witnessing of live open pyre burning death rituals at the cremation ground (ghat) that exclusively showcases the eastern phenomenon of death-spectatorship exhibited by Hindu death ritual. Despite an immense influence of the site in the tourism industry, the eastern dark tourism potential induced by the site has not been recognized formally by the tourism stakeholders. Even though it is widely consumed by the western visitors as a tourist element. The phenomenon of Hindu death tradition in the ghats of Pashupatinath is inclusive of all the death-related rituals and is a threshold of transition and transgression, a place in between life and death. Henceforth, as the central tenet of dark tourism being “the death”, Hindu death rituals in Pashupatinath could be firmly brought into the realms of dark tourism discourse. The findings are based on the prevalence of push factors that encourages consumption of the proposed site as a dark tourist product in liminal conditions (an in-between position). To be more specific, the practice of intellectualization of emotion, convenience of visits, edutainment elements, practice of moral disengagement. The prospective of dark tourism in Pashupatinath, if entitled to the mere promotion of the crematory site, may send a negative connotation and raise moral and ethical concerns. Hence, tourism stakeholders should consciously introduce the phenomenon as an accompaniment to the popularized mainstream religious and cultural value of the site.

World Renowned Ancient Hindu Vedas – A Brief Appraisal of the Scriptures for Common Man Across the Globe

Manuscript write up and appraisal is based exclusively on the monumental 22 volumes compilation of four Vedas –ancient, globally acknowledged Hindu scriptures. As per the references quoted, the four Vedas Viz; Rigveda, Yajur Veda, Sama Veda and Atharva Veda has in all 10,589, 1975, 1 875 and 5977 verses respectively cumulatively making 20,416 verses. This compilation does not include Upanishads which focus more on philosophy and spirituality. What is meant for scholars is not attempted for appraisal but only those points which can be easily understood by common men who constitute the vast majority of the society. Such subject matter does constitute a significant portion of the four Vedas. Manuscript emphasizes drastic pruning of repetitions of verses which convey the same meaning and thought to get a much shorter version of the compilation which can be easily read by more number of people and can also be easily translated into other languages. An important message of this manuscript is a significant portion Vedas proper deals with material world and material needs, desires and comforts of man --- food, shelter, health, wealth, wisdom, vigor, vitality, progeny, long life of hundred years, happiness, peace etc. For this God and many Deities and others are repeatedly invoked through rituals /sacrifices, prayers, praising the glories and attributes and chanting hymns. They are also prayed for spiritual development and attaining divine bliss and enlightenment. Though Vedas believe in one supreme, deification and polytheism is a characteristic feature of Vedic religion. Manuscript mentions specifically many deities invoked and their attributes and addresses, concept of twin divines, cardinal importance of fire and strong conviction and desire of people for punitive justice. Atharva Veda is unique and of modern relevance too as it prescribes many medicinal plants and other treatments for curing many ailments. Many parameters of day to day life and environment are mentioned in the Vedas.

A Nature Deity? The Ṛgvedic Savitṛ Revisited

The problematic identity of the deity Savitṛ in early Vedic religion has sparked more than a century of discussion. Harry Falk, for instance, argued that this god, whose name literally means the ‘impeller’, can be identified with the Milky Way and associated with the rainy season. According to Falk, this association was also responsible for the employment of a verse addressing Savitṛ (a so-called sāvitrī) in the initiation of the Vedic student, whose studies originally began at the onset of the rainy season. The aims of this paper are (a) to review the various theories about Savitṛ’s manifestations in nature and (b) to explain how different natural phenomena and celestial luminaries could be associated with this god. In discussing the theories proposed so far, I not only consider the Vedic sources but also re-evaluate the archaeoastronomical arguments with reliable software. As it turns out, there is no conclusive evidence that Savitṛ was associated with any single phenomenon or luminary at all, nor can he be connected with the rainy season or water in general. Rather, he was an anthropomorphic deity essentially independent of the various natural phenomena and celestial luminaries he impelled.

CAIVAM KĀTTA CĀṈṞŌR [SCHOLARS – THE PROTECTORS OF SAIVISM

Saivism is one of the world’s ancient religions. It is believed that the Tamils of ancient India who embraced Saivism have been worshipping Sivaperuman as their Supreme Being for a good 10,000 years. However, this religion is facing many challenges to expand due to the influences of other theological ideologies especially the Vedic Religion, Jainism and Buddhism. Three consequential Scholars namely Thirunyanasambanthar, Thirunavukkarasar and Suntharar have played a pivotal role in the efforts to revive Saivism from the brink of extinction. Thirunyanasambanthar and Thirunavukkarasar have performed miraculous wonders to prove the majestic divinity of Saivism to the world. Their fruitful efforts were proven when some of the atheistic kings and people of the Tamil kingdoms reverted to Saivisim. With an ardent belief, tenacious virtue and grace of Sivaperuman, the Scholars have successfully thwarted the propagation of other ideologies by benedictory actions. Those Scholars have also been established as exemplary role-models in the daily lives of all Saivites.

Thirukkural and Manu Dharma Shastra

In Tamil Nadu, during the Sangam era, Vedic religion and other religions, namely, Jainism and Buddhism, were ideologically introduced. During that period, the social environment of the ethnic group was disintegrating, and the political spread of the Muventhar with the marginal kings was dominant. The land, symbolized by the Tamil language, is expanding and relating to politics. Rules and punishments created in the name of ethics were emphasized in the context of producing bodies that were pro-power. In the ethical texts, Thirukkural and Manu Dharma Shastra are important.The idea that lies in the aftermath of the Thirukkural rules that are celebrated as ethics is to be found. At the same time, the practice of Manu dharma, up and downs in the name of the birth, the inequality of the woman on the basis of gender. In Vedic religion the politics that have kept Bhramins at the top of the social stratum remain early to the present day. As far as Thiruvalluvar is concerned with the development of human beings, Manu has given rise to the social dominance of Varunasirama on the basis of birth. The essence of the article is the attempt to contain the political power that operates in the back of two different ethical literatures.

The Early Three Gods System in Indian Religions: A Comparative Study between Vedic Religion and Buddhism

The Early Three Gods System in Indian Religions: A Comparative Study between Vedic Religion and Buddhism

Nastanak i poreklo asketskog ideala u Indiji

The culture of asceticism is especially wide-spread in India, and the ascetic ideal has been the most recognizable element of religious experience since ancient times. By the middle of the first millennium BC Vedic religion had reached the stage of complex ritualism with ritual sacrifice as its basic trait. There appeared a stable social form of a married head of the family, who only as a mature, family man was ready to be a sacrificer. This was how the duty of an individual, or the obligation of the dharma (dhárma), was understood during the Vedic period, as it was inseparably linked to the social and family duties. The belief in reincarnation did not exist yet. The ascetic tendencies are first to be found in the abstinence of Brahmins in the course of the preparations for the ritual, in which case the ascetic activity is linked to a ritual which was considered to be the only path to salvation. The earliest ascetic practice was thus the logical result of the maturation of Vedic theology of sacrifice. The motives for abstinence and meditation could also be found in the area of magic. The practice of yoga itself originates from self-hypnosis, which was practiced for the purpose of obtaining magical powers. Most scientists believe that the doctrine of reincarnation was inherited from the indigenous inhabitants of India. That was followed by the formation of the common terminology, accepted by all religious traditions: samsara (saṃsāra), moksha (mokṣa), karma (kárma)... The meaning of the term karma was changed through its separation from the Brahmanic ritual context. The main goal of the ascetic effort became a transcendence of the desire and the attachment for this illusory world, a liberation - moksha. The soteriological course was changed, and the idea of liberation replaced that of a heavenly reward, which was the ideal of the Vedic man. Ascetics who strive for liberation are called sannyasins, which means 'those who have departed', the absent ones or hermits.

Constitutional Mythologies and Entangled Cultures in the Tibeto-Mongolian Gesar Epic: The Motif of Gesar’s Celestial Descent

Abstract The Gesar/Geser epic cycle is a warrior epic known throughout the Tibetan and Mongolian-speaking regions of Asia and is still largely sustained through a shamanistically tinted oral tradition. This article focuses on the epic motif of the hero’s divine descent and constructs both a “constitutional mythology” for the epic based on this motif and a reconstruction of the probable archaic core of the epic motif. It also focuses in particular on the representations of the hero’s sky-god father. The variability in the representation of this figure reflects the cross-cutting religious influences on this Silk Road epic. These range from archaic “native” Inner Asian traditions concerning sky and mountain gods, to Buddhism (and its debt to Indian Vedic religion) and even Silk Road Manichaeism.

The Time of Acharya Sankara

It was the time when Buddhism was on the decline in India after flourishing for nearly a thousand years. In the midst of the prevailing degenerate religious and social conditions, Sankara was fired with the zeal of re-establishing the supremacy of the Vedic religion and philosophy in all its purity and grandeur and cleansing society of all accretions and excess by assimilating to it the good points in Buddhism that were in harmony with the Vedic teachings.

Ṛgvedske himne Varuṇi in vprašanje moralnosti v stari vedski religioznosti<br>Rigvedic Hymns to Varuṇa and the Question of Morality in Old Vedic Religion</br>

The article discusses Varuṇa hymns of the Rigveda and specifically the presence of moral consciousness within the vedic religion together with its impact on human religious life. A personal relation between the vedic poet Vasiṣṭha and the merciful and compassionate god Varuṇa as presented in the rigvedic hymns is also reflected.

Role of Arya Samaj in Propagation of Vedic Religion

The Arya Samaj is a socio-religious movement different in many ways from similar other movements in Hinduism. Starting as a movement of protest about a hundred years ago, it not only condemns the evils’ of traditional Hindu society such as suttee, human and animal sacrifice, idolatry, polytheism, the ban on widow remarriage, ritualism, caste rigidities, and untouchability, but also marks a sharp break from traditional Hinduism as regards proselytization. Distinctive of the Arya Smaj is its determination to stem the conversion of Hindus to Islam and Christianity. Its programmes of shuddhi (purification) and sangathan (unification) aim to reclaiming Hindus converted to these religions as well as stopping further conversion. The Arya Samaj has developed gradually into a complex organisation. It has a hierarchical structure with the Sarvadeshik Sabha (international Aryan League) at the apex, followed by Pratinidhi Sabhas (Provincial Leagues) and local, RMandirs (temples). It has leaders, officials and members, each with a set of specific tasks to be performed by them, and an apparatus for performing the tasks. The organized round of life of the Arya Samajis focuses. Upon meetings, ceremonies and rituals. They also have a shaved body of articulate beliefs and values. The Arya Samaj has been studied extensively from many different points of views. Scholars had studied its historical growth, its scope and mission, and its theology and philosophy. A few social scientists had studied its contribution to socio —religious reform and to the growth of Indian nationalism. However, all these studies were based on literary sources, neglecting the actual relations and institutions. None of them had any reference to the internal organization of the Arya Samaj, the effect it had on the day-to-day life of its members, and its relation to the wider society.

A Contemporary Guide to the Vedas: A Critical Survey of the Texts and Literature

AbstractThe Vedas are a major textual foundation of Hinduism, yet much of their content remains obscure and difficult to access. A discussion of recent literature on the Vedas provides the scholar with a clear conception of the nature of Vedic textual materials, the world views implied by Vedic texts and the nature of Vedic ritual, the central element of Vedic religion. Important resources for the study of the Vedas are identified, together with an assessment of the most important research themes in Vedic religion today.