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Journal articles on the topic 'Atharvaveda'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

NAKAMURA, Ryukai. "Atharvaveda XIII 2, 2." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 54, no. 2 (2006): 894–90. http://dx.doi.org/10.4259/ibk.54.894.

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2

KAJIHARA, Mieko. "The brahmacarin in the Atharvaveda." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 43, no. 2 (1995): 1052–47. http://dx.doi.org/10.4259/ibk.43.1052.

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3

Kim, Jeong-Soo. "Vratāni der Menschen im Atharvaveda." Historical Linguistics 125, no. 1 (2012): 179–90. http://dx.doi.org/10.13109/hisp.2012.125.1.179.

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4

Sabhapandit, Subhra. "Agricultural knowledge revealed in the atharvaveda." Clarion- International Multidisciplinary Journal 7, no. 1 (2018): 109. http://dx.doi.org/10.5958/2277-937x.2018.00016.3.

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5

Kölligan, Daniel. "A note on Vedic cīti-." Indogermanische Forschungen 126, no. 1 (2021): 135–40. http://dx.doi.org/10.1515/if-2021-007.

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6

Cohen, Signe. "Memory, Desire, and “Magic”: Smará in the Atharvaveda." Religions 11, no. 9 (2020): 434. http://dx.doi.org/10.3390/rel11090434.

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This essay analyzes the interconnection between memory, desire, and verbal performance in the three so called “women’s love spells” in Atharvaveda 6.130–132. This study unpacks the many interconnected meanings of the term smará, which is used repeatedly in these poems, “memory”, “desire”, or “efficacious ritual speech”. I challenge the traditional definition of these texts as “magical” and argue that applying “magic” as an analytical category to ancient Hindu texts is deeply problematic. Instead, I propose that these poems are better understood in their historical and religious context as exam

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7

Oort, Marianne S. "Sura in the Paippalada Samhita of the Atharvaveda." Journal of the American Oriental Society 122, no. 2 (2002): 355. http://dx.doi.org/10.2307/3087630.

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Gatot Wibowo. "FILSAFAT ADVAITA VEDANTA DALAM PERSPEKTIF HINDUĪŚṀE". Widya Aksara : Jurnal Agama Hindu 27, № 1 (2022): 93–98. http://dx.doi.org/10.54714/widyaaksara.v27i1.180.

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Deva Īśvara mengejawantah ke dunia mengambil perwujudan sebagai Mahāṛṣi Vyasa pada masa berakhirnya Zaman Treta Yoya, dimana realitas ajaran agama Hindu yang terdapat dalam kitab śuci veda mulai berkurang untuk diceritakan secara turun temurun melalui Itihasa dan Purana dan melihat realitas kegelapan yang akan terjadi di zaman Kaliyoga. Penciptaan Catur Veda Saṁhitā, diantaranya : Rgveda, Samaveda, Yajurveda dan Atharvaveda oleh Oleh Mahāṛṣi Parāśara bersama empat muridnya yang diasuh oleh Mahāṛṣi wyasa diciptakan kedunia bertujuan untuk melakukan pembaharuan di Zaman Veda guna sebagai tuntuna

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9

Dr., Niranjan Sabar, and Maharana Srabani. "Unity in Vedic Sūktas: Illuminating Ancient Wisdom." Partners Universal International Innovation Journal (PUIIJ) 02, no. 03 (2024): 132–36. https://doi.org/10.5281/zenodo.12204388.

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Vedic literature not only deals with ritualistic performances, but also describes social harmony, unity or integrity, prosperity and fraternity in the sūktas. It gives a picture of very civilized and rich culture and people. The integrity of heart and mind always brings success in any action whether it is intellectual or social or institutional. The prayers for such concordance are found in the Saṁjňāna sūkta of Ṛgveda and elaborately in six Sāmansya sūktas of Atharvaveda. Ṛgveda sows the seeds in four mantras through the Ṛsi Saṁvanana Aňgirasa and on the basis of this idea, Atharvaveda

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10

Zehnder, Thomas. "Lubotsky, Alexander, Atharvaveda-Paippalāda, Kānda Five. Text, Translation, Commentary." Indo-Iranian Journal 47, no. 1 (2004): 54–62. http://dx.doi.org/10.1023/b:indo.0000024460.57755.23.

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11

Semenenko, Aleksandr Andreyevich. "THE ABSENCE OF THE SWORD FROM RIGVEDA AND ATHARVAVEDA AND THE PROBLEM OF INDO-ARYANS' ORIGIN." Journal «Bulletin Social-Economic and Humanitarian Research» 1(3), 2019, (February 16, 2019): 83–96. https://doi.org/10.5281/zenodo.2563192.

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Rigveda and Atharvaveda Shaunaka Samhitas have been carefully analyzed to check whether they mention copper or bronze swords. It has turned out that both texts do not know swords (only knives) and therefore must be dated in their habitats in the Northwest of the Indian subcontinent prior to the introduction of such weapons into the region. Swords have been archaeologically evidenced both in the Indus valley and in the Yamuna–Ganges Doab only after 2000 BC. This confirms the dating of Atharvaveda Shaunaka prior to 2000 BC, and of more archaic Rigveda – a few centuries earlier (prior

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12

MAEJIMA, Miki, and Michio YANO. "A Study on the Atharvaveda-Parisista 50-57 with Special Reference to the Kurmavibhaga." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 58, no. 3 (2010): 1126–33. http://dx.doi.org/10.4259/ibk.58.3_1126.

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13

ORQUEDA, Verónica. "VARIACIÓN SEMÁNTICA DE ĀTMÁN- EN EL R̥GVEDA Y EL ATHARVAVEDA." Alfa : Revista de Linguística (São José do Rio Preto) 59, no. 2 (2015): 335–62. http://dx.doi.org/10.1590/1981-5794-1504-5.

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Este artículo analiza el uso de ātmán- en el R̥gveda y el Atharvaveda y tiene por objetivo demostrar la existencia de una situación activa de cambio semántico a lo largo del período de composición de estos textos. El marco teórico utilizado es cognitivo y tipológico-funcional, y para llevar a cabo la investigación se ha analizado gramatical y filológicamente todos los pasajes en que se utiliza esta palabra dentro del corpus seleccionado. Entre los resultados más relevantes se encuentra que durante este proceso de cambio ātmán- adquiere nuevos valores (‘ser’, ‘sí mismo’), sin perder necesariame

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14

Darmajaya, I. Wayan. "IMPLEMENTASI AJARAN ATHARVAVEDA DALAM PEMENTASAN DRAMATARI CALONARANG DI PURA DALEM GEDE DESA SUKAWATI KECAMATAN SUKAWATI (Perspektif Pendidikan Agama Hindu)." Jurnal Penelitian Agama Hindu 1, no. 2 (2017): 407. http://dx.doi.org/10.25078/jpah.v1i2.275.

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<p>DramatariCalonarangtelah menjadikelengkapan dalam upacara<em>piodalan</em>diPura Dalem Gede Desa Sukawati yang jatuh pada <em>Anggara Kliwon Wuku Tambir,</em> pementasan ini diselenggarakan setiap tahun yaitu pada <em>piodalannadi.</em> Dramatari Calonarang dipentaskan ketika upacara <em>panyimpenan Piodalan </em>yaitu pada <em>Rahina Sukra Pon Wuku Tambir.</em> Dalam pementasannya mengandung berbagai ajaran dari kitab suci Weda, yang salah satunya adalah <em>Atharvaveda</em> yang merupakan bagian dari Weda <em

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15

Nippu Kumari Sharma and Vijay Shankar Pandey. "A conceptual study of Bhutabhisangaja and Aupsargika Vyadhi w.s.r. to Covid-19." Journal of Ayurveda and Integrated Medical Sciences 9, no. 3 (2024): 115–22. http://dx.doi.org/10.21760/jaims.9.3.16.

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Sushruta emphasized special attention to infections caused by Rakshasa/Bhuta in conditions such as smallpox, Apasmara, and other diseases related to Baalgraha, injuries, and wounds. Charaka focused on contagious diseases, mentioning entities like the Rabies virus (Skand Apasmara), Bhuta influences or possession in contagious diseases (Agantuka Roga), and the use of remedies to ward off Bhuta, destroy Rakshasa, and counteract the effects of Garha. The Atharvaveda also extensively discusses the use of medicines to counteract entities such as Bhuta, subtle microorganisms, and their destructive na

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16

Kulikov, Leonid. "An Atharvanic hymn to night: text-critical and linguistic remarks on the interpretation of Śaunakīya 19.50 = Paippalāda 14.9." Bulletin of the School of Oriental and African Studies 76, no. 2 (2013): 259–69. http://dx.doi.org/10.1017/s0041977x13000074.

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AbstractThis paper offers an analysis and a new translation of an Atharvanic hymn addressed to the goddess of Night, Rātrī, attested in both recensions of the Atharvaveda (AV), in the Śaunakīya, and in the Paippalāda. The translation is accompanied by a philological and text-critical commentary as well as an analysis of some linguistic features of the Vedic language of this period, such as the use of emphatic reflexive pronouns and the periphrastic progressive tense (usually disregarded in standard Vedic grammars).

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Chandrashekhar, Karnam. "HEMIONITIS CORDATA ROXB.EX HOOK &GREV- A FORGOTTEN SOURCE OF VEDOKTA PRISHNIPARNI." International Ayurvedic Medical Journal 12, no. 09 (2024): 1724–29. http://dx.doi.org/10.46607/iamj1912092024.

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Medicines in Vedic period are generally procured from the botanical source. Their remarkable qualities are adored by hymns. Different names coined to the plants are used as the tools to identify the botanical source.Over a course of time, the botanical source of some drugs,are replaced intentionally or accidently or logically based on the unavailability of the true source or advancement in the understanding the plant characters or a gap in knowledge transmission . This perhaps, has led to use of one botanical source in place of other. This replacement sometimes, not limited to a single source

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18

Geslani. "Astrological Vedism: Varāhamihira in Light of the Later Rituals of the Atharvaveda." Journal of the American Oriental Society 136, no. 2 (2016): 305. http://dx.doi.org/10.7817/jameroriesoci.136.2.305.

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19

Taracena, Sofia Monco, and Martin Sevilla Rodriguez. "Conjuros Magicos del Atharvaveda: Estudio, transcripcion del texto sanscrito, traduccion y comentario." Journal of the American Oriental Society 124, no. 2 (2004): 403. http://dx.doi.org/10.2307/4132257.

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20

Smith, Frederick M. "The Paippalādasamhitā of the Atharvaveda. Kāndas 6 and 7 - By Arlo Griffiths." Religious Studies Review 37, no. 2 (2011): 148–49. http://dx.doi.org/10.1111/j.1748-0922.2011.01519_2.x.

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21

García Beni, Rodrigo. "Una aparición estelar: los Männerbünde indoerupeos en el Himno homérico a Apolo, wl Yast 8 y el Vrātyakānda." Cuadernos de Filología Clásica. Estudios griegos e indoeuropeos 35 (March 31, 2025): 143–68. https://doi.org/10.5209/cfcg.99370.

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Este artículo examina tres estudios de caso comparativos buscando rasgos comunes en himnos dedicados a deidades de los Männerbünde indoeuropeos, y en el Himno homérico a Apolo, el Yašt 8 a Tištriia y el Vrātyakānda del Atharvaveda en particular. El primer estudio de caso es el examen de sus descripciones y epifanías como estrellas, el segundo es el estudio comparativo de los mitos de las dracontomaquias de Apolo y Tištriia y su implicación política y el último explora un motivo de entronización presente tanto en el Himno homérico a Apolo como en el Vrātyakānda, no estudiado por el momento.

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22

Anshula Upadhyay, and Dr Varun Gulati. "Reimagining Disability and Ecology: Bridging Bharatiya Traditions with Ecological Thought and Embodied Knowledge." Cuestiones de Fisioterapia 54, no. 2 (2025): 2750–81. https://doi.org/10.48047/aegx0825.

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Amidst the global crises of ecological degradation and cultural homogenisation, this paper proposes a radical reimagining of the Plant Humanities, blending disability studies, ecological theory, and the ancient wisdom of Bharatiya traditions. Drawing on sacred and philosophical texts, including the Vedas (Rigveda, Atharvaveda), Upanishads (Chandogya, Brihadaranyaka, Katha, Mundaka), the Ramayana, Mahabharata, Mahapurāṇas (Vishnu Purana, Bhagavata Purana, Shiva Purana), Aranyakas, and key Ayurvedic works like Charaka Samhita and Sushruta Samhita, this research explores how ancient Indian though

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23

Dhurvey, Divya, and Prashansa Singh Baghe. "A CRITICAL STUDY OF NIRDESHA CHATUSHKA W.S.R. TO USE OF TANTRAYUKTI." International Ayurvedic Medical Journal 13, no. 02 (2025): 338–44. https://doi.org/10.46607/iamj0613022025.

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Ayurveda is a science of life. It is an upaveda of Atharvaveda. It is a science for healthy living resources which deals with the physical, psychological, and spiritual well-being of human beings and covers all aspects of human life. It has various philosophical and fact full truth subjects, which improved by our great sages like Acharya Charaka, Sushruta, Vagbhata etc. through their knowledge, wisdom and experience. With the knowledge gained by sages, they compose treaties in a concise and precise manner. Acharya used some methodology. These methodologies help us understand the treatise well.

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24

Madalimov, Timur Abduvaliyevich. "THE CONCEPT OF THE SOUL AND ITS CLASSIFICATION IN THE RIGVEDA AND ATHARVAVEDA." Theoretical & Applied Science 109, no. 05 (2022): 384–86. http://dx.doi.org/10.15863/tas.2022.05.109.38.

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25

Leach, Robert. "Breath and the Brahmacārin." Indo-Iranian Journal 65, no. 3 (2022): 189–226. http://dx.doi.org/10.1163/15728536-06503003.

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Abstract In this paper I offer a solution to the meaning of the word triṣaptā́ḥ found at the beginning of the Atharvaveda (Śaunaka-Saṁhitā 1.1.1 ~ Paippalāda-Saṁhitā 1.6.1). After a discussion of the many previous attempts to understand the meaning of this term in this particular verse, I propose that triṣaptā́ḥ refers here to ‘three times seven’ breaths, that the speaker of the verse in question is a Brahmacārin, and that the sūkta as a whole is intended to be recited by this figure at his initiation. With these pieces of the puzzle in place, I argue, the remainder of the sūkta, including for

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Visigalli, Paolo. "The Vedic Background of Yāska’s Nirukta." Indo-Iranian Journal 60, no. 2 (2017): 101–31. http://dx.doi.org/10.1163/15728536-06002002.

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The relation between Yāska’s Nirukta and the Vedic literature has been discussed by several scholars, but other than focusing on etymologies, it has been insufficiently studied. This article casts further light on the Vedic background of the Nirukta by considering three kinds of evidence. First, it explores the occurrences of nir-√vac in the Atharvaveda and in the Brāhmaṇas. Next it studies a method for classifying mantras that is first advanced in the Brāhmaṇas and then elaborated in the Nirukta. Third, it argues that Yāska’s model of nirvacana analysis was informed by a particular kind of Ve

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Ruseva, Gergana. "The Thread, the Loop and the Dependent Origination – In and Beyond Linear Time (Ancient India)]." Filosofiya-Philosophy 32, no. 4 (2023): 373–93. http://dx.doi.org/10.53656/phil2023-04-02.

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The present study traces and analyzes the ideas of linear time as depicted in some of the texts of the Ṛgveda, the Atharvaveda, the Kauṣītakibrāhmaṇa and the Mahābhārata, and as presented in the texts of early Buddhism. From the thread of fate, which is the path of man, narrative, identity, through the web woven by day and night or by the two goddesses of fate, through the web of sacrifice, to dependent origination in early Buddhism, all these images and ideas are closely related with the notion of linear time. To go beyond this linear time, beyond the notion of LIFE IS A JOURNEY, is a penetra

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Klein, Jared S. "Kim, Jeong-Soo: Untersuchungen zu altindischen Abstrakta und Adjektiven im Rigveda und Atharvaveda. 2010." Orientalistische Literaturzeitung 113, no. 2 (2018): 169–71. http://dx.doi.org/10.1515/olzg-2018-0051.

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Kumari, Priyanka, Vikas Mishra, Birendra Kumar Guddu, and Shyam Sundar Gupta. "Comprehensive Study of Beej, Beejbhag andBeejbhagavyavw.s.r Genetics –A Review Article." International Research Journal of Ayurveda & Yoga 06, no. 07 (2023): 94–97. http://dx.doi.org/10.47223/irjay.2023.6714.

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Genetics is the science of genes, genetic variation and heredity in the organism. Genetics is thought to be a new branch of science evolved during 19thcentury. Gregor Mendel was the first who developed principle of inheritance and had described the transmission of genetic traits fromgeneration to generation. Although some concepts of genetics have been described in Ayurveda which is Upavedaof Atharvaveda and thousands of years old texts. Ayurveda has been cited the concepts of Beeja, Beejbhag, Beejbhagavyavawhich influence the prakriti of individual and vitiation of these units cause deformity

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Kuchanur, Dr Pooja Nagappa, Dr Shantlaxmi J. N, Dr.Suryanarayana M, and Dr.Radhika I. "VEDANADHYAYA - A REVIEW." AVISHKARA 01, no. 05 (2022): 35–40. http://dx.doi.org/10.56804/avishkara.2022.1508.

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Ayurveda is systematically divided into 8 clinical branches with clinical practice oriented. One among is Kaumarabhritya, dealing with Kumarabharana, Dhatriksheeradosha Samshodhana, Vyadhi upashamana. we do find the references of Kaumarabhritya since from vedic period in traces forms like, in rigveda explains the ANC and PNC of birds and animals. Atharvaveda explains rakshognakarma and medhya drugs, upanishad has references related to child birth1 . In samhita kala full-fledged development of kaumarabhritya with a wide illustration are found in brihatrayee, laghutrayee and harita samhita. But

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Jurewicz, Joanna. "The wheel of time: How abstract concepts emerge." Public Journal of Semiotics 8, no. 2 (2019): 13–28. http://dx.doi.org/10.37693/pjos.2018.8.19983.

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The aim of the paper is to show how conceptual metonymy, metaphor and blending, as discussed in cognitive linguistics, can be used in the investigation on the beginning of abstraction in philosophical thinking. The analysis is based on selected stanzas from the Ṛgveda (ca. 13th BC), the Atharvaveda (ca. 10-9th BC) and the Mahābhārata (ca. 4th BC - 4th AD) composed in Sanskrit. I discuss how the notion of riding in a chariot, used in the earliest texts for expressing ontological, epistemological and ritual issues, is transformed into an abstract concept of the wheel to express the concept of ti

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32

Gorwade, Nitin, C. D. Dhalkari, and Dilip G. Pol. "Comparative evaluation of efficacy of three different mouthwashes as an adjunct to nonsurgical periodontal therapy - A double blind clinical study." Journal of Ayurveda and Integrated Medical Sciences (JAIMS) 5, no. 02 (2020): 14–21. http://dx.doi.org/10.21760/jaims.5.2.3.

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Ayurvedic medicine was considered to be world’s oldest medical system, which was originated in India dating back over thousands of years. There was a long history regarding plants for the improvement of dental health and oral hygiene. Dentistry, Herbal Medicine, Periodontitis. Current researches showed that herbal extracts are effective because of the interaction with specific chemical receptors within the body. Nowadays, there has been a sudden increase in the use of herbal extracts or plant products as an alternative approach to modern day medicines. This system originated from Atharvaveda,

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Sharma, Mrinmoy, and Biswajit Das. "MEDICINAL PLANTS OF NORTH-EAST REGION OF INDIA: A SMALL REVIEW." International Journal of Current Pharmaceutical Research 10, no. 4 (2018): 11. http://dx.doi.org/10.22159/ijcpr.2018v10i4.28471.

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Assam is a state of the North Eastern part of India. There are varieties of plants distributed in various parts of the state. 50% of India’s entire plant biodiversity is contributed by the North Eastern States i.e., Manipur, Mizoram, Sikkim, Tripura including Assam. The Ministry of Environment and Forests (MoEF), Government of India in 1980s recorded two hundred and eighty-six (286) species of plants from Assam, used by the tribes of Assam.The traditional system of medicine plays an important role in the healthcare of rural people for all types of ailments. The healing power of traditional her

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34

Schlerath, B. "The Atharvaveda. Sanskrit text with English translation with glossary and index. Ed. by D. CHAND." Kratylos 47, no. 1 (2002): 156–57. http://dx.doi.org/10.29091/kratylos/2002/1/26.

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Slaje, Walter. "Conundrums in Indology." Indo-Iranian Journal 60, no. 4 (2017): 331–64. http://dx.doi.org/10.1163/15728536-06003006.

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A Śarabha is generally understood as an eight-legged monster, surpassing even elephants and lions in strength. A closer inspection of the sources reveals that the evidence for such a one-sided determination is entirely lacking. The notion of a Śarabha has a complex history. Its earliest attestation as a monster occurs only in late strata of the Mahābhārata. Despite this fact, the monstrous nature of a Śarabha was projected in an anachronistic manner indiscriminately onto other literatures as well. Starting, however, from the Atharvaveda, all texts previous to, or uninfluenced by, the Smārta tr

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Lelli, Duccio. "Paippalādasaṃhitā 19.20.15–17. Against Wrinkles". Indo-Iranian Journal 61, № 3 (2018): 203–17. http://dx.doi.org/10.1163/15728536-06103004.

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Abstract This article presents a critical edition, translation and commentary of a tr̥ca found in book 19 of the Paippalādasaṃhitā of the Atharvaveda. The hymn, which consists in a spell against wrinkles, pronounced by a woman who tries to ward off the signs of aging with the help of the goddess Indrāṇī, is remarkable both in term of content and from a linguistic point of view: it is the only hymn directed against wrinkles in the Vedic corpus and the role of the goddess Indrāṇī in the ritual confirms and broadens her sphere of influence related to female charm. Besides providing the earliest a

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Hollenbaugh. "A New Approach to Prohibitive Constructions in the R̥gveda and the Atharvaveda." Journal of the American Oriental Society 140, no. 4 (2020): 777. http://dx.doi.org/10.7817/jameroriesoci.140.4.0777.

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38

Kulkarni, Akshar Ashok, and Neha Dattatraya Gadgil. "Garbhopanishad an Optimal Doctrine over the Embryo: A Literature Research." Journal of Ayurvedic and Herbal Medicine 8, no. 2 (2022): 88–93. http://dx.doi.org/10.31254/jahm.2022.8206.

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The Garbha Upanishad, commonly called as the Garbhopanishad as well as meaning "Esoteric Doctrine of the Embryo," is among the smaller Upanishads, accounting for 17 out of 108 Hindu Upanishad manuscripts in a modern collections. It is a Sanskrit Upanishad that some academics identify with the Krishna Yajurveda, while others associate it with the Atharvaveda. It is among the 35 Samanya Upanishads (generic Upanishads). The book is attributed to sage Pippalada in the Upanishad's last verse, although the text's chronology and author are unknown, as well as the surviving copies are damaged, inconsi

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Zinko, C. "KAZZAZI, K.: „Mann“ und „Frau“ im R̥gveda. Mit einem Exkurs über die Wörter für „Frau“ im Atharvaveda." Kratylos 49, no. 1 (2004): 81–86. http://dx.doi.org/10.29091/kratylos/2004/1/11.

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40

Devi, Dr Mridusmita. "Vedic concept of dream and remedies for nightmare with special reference to the Ṛgveda and the Atharvaveda". International Journal of Sanskrit Research 10, № 1 (2024): 214–16. http://dx.doi.org/10.22271/23947519.2024.v10.i1d.2317.

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Pan, Tao. "Tocharian A ārkiśoṣi ‘world with radiance’ and Chinese suo po shi jie ‘world of sabhā’". Acta Asiatica Varsoviensia 34 (2021): 263–94. http://dx.doi.org/10.60018/acasva.abdn5783.

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This article provides an explanation for the single and puzzling Tocharian B gloss śaiṣṣe ‘world’ (instead of Tocharian A ārkiśoṣi) for Sanskrit jagat- ‘world’ on a Sanskrit fragment SHT 4438 with all the other glosses in Tocharian A. Based on a detailed study of the Sanskrit and Chinese texts, Tocharian A ārkiśoṣi is very likely the loan translation of Sanskrit sā̆bhāloka(dhātu)- ‘a world with radiance’, which is preserved in the Chinese translations by Kumārajīva and other translators connected with Kucha. In the Kucha area, the first part sā̆bhā- was understood as containing -(ā)bhā- ‘rad

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Ferrero, Valentina. "Vrātya and vrātīna in Sanskrit Grammatical Sources." Cracow Indological Studies 26, no. 1 (2024): 141–61. http://dx.doi.org/10.12797/cis.26.2024.01.06.

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The present research aims at studying the derivation of vrātya- on the basis of the Aṣṭādhyāyī [A] of Pāṇini and on the relevant commentaries, to understand the Vedic usage of this lexeme and to investigate the origin of the notion of violence linked by default with the Vrātya identity. After a general overview of vrata- and vrāta- lexemes, rule A 5.2.21 vrātena jīvati is used to derive vrātīna-, and the relevant commentaries Mahābhāṣya [M], Kāśikāvṛttī [KV], and Siddhāntakaumudī [SK], turn out to be useful in understanding the many nuances of vrāta-. The derivation of vrātya- appears more com

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Krisch, T. "ZEHNDER, TH.: Atharvaveda – Paippalāda, Buch 2. Text, Übersetzung, Kommentar. Eine Sammlung altindischer Zaubersprüche des 1. Jahrtausends v. Chr." Kratylos 49, no. 1 (2004): 183–86. http://dx.doi.org/10.29091/kratylos/2004/1/34.

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Kulikov, Leonid. "Arlo Griffiths, Annette Schmiedchen (eds). The Atharvaveda and its Paippalādaśākhā: Historical and Philological Papers on a Vedic Tradition." Acta Orientalia Vilnensia 9, no. 1 (2008): 137–40. http://dx.doi.org/10.15388/aov.2008.1.3716.

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Jarrod Whitaker. "Numbers, Names, Trails, and Tradition: Reconsidering the Phrase “Thrice Seven” in the R̥gveda and Atharvaveda." Journal of the American Oriental Society 136, no. 4 (2016): 689. http://dx.doi.org/10.7817/jameroriesoci.136.4.0689.

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Ramya, Karanam, and Ramesh Babu K. "Exploring the Wisdom of Garbha Upanishad: A Comprehensive Overview." Journal of Nursing 70, no. 08 (2023): 01–20. https://doi.org/10.5281/zenodo.8285864.

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<strong><em>Abstract</em></strong> <em>The Garbhopanishad is classified as one of the minor Upanishads, occupying the seventeenth position within the existing collection of 108 Hindu Upanishadic writings. This text, composed in the Sanskrit language, is an Upanishad with Vedantic characteristics. It is classified as belonging to the Atharvaveda according to some scholars, while others associate it with the Krishna Yajurveda. The Garbha Upanishad is a work that primarily delves into the commentary on medical and physiological aspects of fetal development, including the origin and progression of

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Kumari, Santoshi, and Jagwanti Deswal. "AUM in Vedic and Upanishadic Literature: A Comprehensive Analysis of its Essence and Meaning." Yatharth 1, no. 1 (2025): 251008. https://doi.org/10.5281/zenodo.15084743.

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This research analyzes the AUM concept as it exists within Vedic literature. Through literature Vedic and philosophical texts of India commonly use the syllable AUM (OM) as a key hymn. Several Vedic literatures contains the concept of AUM which this study investigates. Sruti refers to one of several names for the Vedas as it means "heard" knowledge while Apauruseya signifies "not human" creation and Shastra functions as an instructional guide. Both Agama and Amnaya have identical meanings with Veda. The revelation nature of Veda earns it its title as the leading source of information. The Vedi

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Bhandari, Krishna Prasad. "Eco-spirituality in BhūmiSūkta." JODEM: Journal of Language and Literature 12, no. 1 (2021): 72–84. http://dx.doi.org/10.3126/jodem.v12i1.38718.

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The prime concern of this article is to unfold the eco-conscience of Vedic people through the Vedic text. It is to trace out their environmental and ecological awareness. The article aims at perceiving their eco-spiritual consciousness. This study becomes significant to analyze the Vedic literature through naturalistic perspective and it assists the contemporary eco-campaigners to address the eco-peril of this planet. In order to achieve this objective, this study uses the qualitative research paradigm mostly on the thematic interpretation. It has amalgamated the essence of some of the discipl

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Arun Kumar Nishad. "Modern Sanskrit poetry and Other than Sanskrit words." Knowledgeable Research: A Multidisciplinary Journal 1, no. 08 (2023): 53–67. http://dx.doi.org/10.57067/pprt.2023.1.08.53-67.

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There has been trade in India since the Rig Vedic period. It is mentioned in the situation that the watery horses, powerful chariots and woolen clothes of the Indus region were famous all over the world. The Atharvaveda has only one Sukta in the name of Vanijya Sukta - Descriptions of sea visits are also found in Jataka stories and Buddhist stories. Business reasons are used to visit the traders of one country to another country. He (traders) had to teach the dialect of that country for their thoughts and purchasing and purchasing goods. The Harappans were identified as very good marine sailor

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Sherly, E. A., Kumar Prabhat, Kumar Pawan, Tripathi Astha, Sengar Preeti, and Tiwari Sarita. "Role of Five Medicinal Plants (Giloy/Guduchi, Garlic, Tulsi, Turmeric and Ginger) in Human Immune System." International Journal of Innovative Science and Research Technology 8, no. 2 (2023): 197–205. https://doi.org/10.5281/zenodo.7647986.

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To strengthen the immune system, people must be urged to take vitamins and medicines. The best way to boost our immune system naturally is by using medicinal plants and herbs. The Vedas and Samhita contain numerous references to medicinal plants and their use, which originate from between 3500 BCE and 800 BCE. India is well known for its ethnobotanical endeavours. The "Vrikshayurveda," which is discussed in Vedic writings including the Atharvaveda and the Rigveda, is where the first mention of herbal medicine may be found. Ayurveda is a conventional herbal medicine practise, with roo

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