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Journal articles on the topic 'Rig Veda'
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Chalise, Keshav Raj. "Cultural Practice of Natural Theology and Environmental Ethics in the Vedas." Literary Studies 35, no. 01 (March 9, 2022): 27–36. http://dx.doi.org/10.3126/litstud.v35i01.43685.
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Vedic texts have established the cult of worshipping natural phenomena, which from the surface understanding is the process of personification, but in real, Vedic hymns show on how the Vedic people have understood the underlying power of nature. Vedas, Rig Veda, Sama Veda, Yajur Veda and Atharva Veda, have joined the human culture with the philosophy of nature in the mode of natural theology. The culture of sacrifice taught through Vedic hymns has conveyed the knowledge of mutual dependence of man, God and nature. Vedas have proven the natural theological notion of nature-God relation with the hymns devoted to nature phenomena as the metaphors of power, creativity, essence and purity in the forms of deities. Vedas have pertained ecocentrism as the cultural practice of nature eminence. They have further addressed the idea of environmental ethics through the Vedic view of cosmological and ontological unity in nature, and the ethics of natural law in the form of rita, dharma and karma. With the examination of Vedic priority to nature, especially from the Rig Veda, this study anticipates to link Vedic natural religion with the nineteenth century philosophy of natural theology and late twentieth century ecological study of environmental ethics.
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Nalluri, Veera Raghava Swamy, V. J. K. Kishor Sonti, and G. Sundari. "Analysis of frequency dependent Vedic chanting and its influence on neural activity of humans." International Journal of Reconfigurable and Embedded Systems (IJRES) 12, no. 2 (July 1, 2023): 230. http://dx.doi.org/10.11591/ijres.v12.i2.pp230-239.
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<p>In this paper a novel methodology is proposed to identify and to compare the frequency range of different Vedic chantings from Rig Veda, Yajur Veda, Atharva Veda and Sama Veda. Nowadays in spite of busy schedule and hectic work, the human beings are mostly stressed. To get rid from this stressed state, one of the best solutions is listening Vedic chantings. The alpha brainwaves are in the frequency range of 8-12 Hz under giving relaxation to stressed human being. Three selected samples from each Veda have been processed through the simulation compiler Praat and the parameters like spectral response, pitch, intensity, formants and pulses have observed. In the above identified parameters, the frequency in intensity calculation is taken for each sample. This frequency is compared with the brainwaves for which the frequencies are in the ranges of 0 Hz to >27 Hz (alpha, beta, gamma, theta and delta). The extracted signal frequencies from Vedic chantings are compared with frequencies of brainwaves. Among the four Vedas, the frequencies extracted from Sama Veda lies in alpha frequency range. The remaining is fluctuating from alpha.</p>
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Suastika, I. Made. "The Dialogues between Kresna and Arjuna Concerning the Swadarma of a Ksatriya in the Bhagavad Gita of the Ancient Javanese Bhisma Parwa." Malay Literature 29, no. 2 (December 1, 2016): 133–46. http://dx.doi.org/10.37052/ml.29(2)no1.
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The Bhagavad Gita is usually called the fifth veda ( pancama veda ), together with the four Sanskrit Vedas, namely the Rig Veda , Atharwa Veda , Sama Veda and Yajur Veda . The Balinese are familiar with the five vedas, and know the Bhagavad Gita as the sixth book of the ancient Javanese version of the Mahabharata epic. The Bhagavad Gita that features as a part of the ancient Javanese version of the Bhisma Parwa is ascribed to King Teguh Dharmawangsa Anantavikrama Uttunggadewa of the Kediri Kingdom in the 10th century CE. He is credited to have been responsible for ordering the translation of the Mahabharata (known in Bali as Asta Dasar Parwa —the 18 parwas). This translation effort from Sanskrit into the ancient Javanese language was dubbed mangjawaken Byasamata (translating into Javanese the works of the sage Byasa). The ancient Javanese version of the Bhagavad Gita contains the dialogues between Kresna and Arjuna about the swadarma (holy obligations and responsibilities) of a ksatriya (warrior) according to his wangsa (social class). A ksatriya was deemed responsible for defending his country, fighting against the enemy, as well as for upholding truth, satya wacana (truthfulness), lascarya (sincerity) and sradha bhakti (devotional service). Keywords: Bhagavad Gita, Asta Dasa Parwa , satya wacana , lascarya , bhakti Abstrak Bhagavad Gita sering disebut veda yang kelima (pancama veda) disamping empat veda yang ada, iaitu Rig Veda, Atharwa Veda, Sama Veda dan Yajur Veda berbahasa Sanskrit. Di Bali kelima-lima veda itu, termasuk Bhagavad Gita yang terdapat pada teks Bhisma Parwa, buku ke-6 daripada Mahabharata versi Jawa kuno. Empat veda dan Bhagavad Gita telah dibaca oleh masyarakat Bali dalam rangka mendapatkan ajaran tuhan untuk memperkuat nilai etika dan moral. Episod Bhagavad Gita berbahasa Jawa kuno terdapat dalam Bhisma Parwa digubah oleh Raja Teguh Darmawangsa Anantavikrama Uttunggadewa pada abad ke-10 Kerajaan Kediri. Raja Dharmawangsa Teguh menjadi manggala dalam penciptaan Mahabharata (di Bali disebut Asta Dasa Parwa atau 18 Parwa) memerintahkan rakawi untuk menyadurnya. Program alih bahasa yang disebut Mangjawaken Byasamata (mengalihbahasakan ajaran Begawan Byasa) yang sumbernya berbahasa Sanskrit kepada bahasa Jawa kuno. Bhagavad Gita Jawa kuno berisi dialog antara Krisna dan Arjuna tentang fungsi seorang kesateria dalam melaksanakan swadharma, iaitu tugas atau kewajiban suci seorang kesateria berdasarkan kelahirannya (wangsa). Tugas seorang kesateria adalah untuk membela negara dan mempertahankan negara, berperang melawan musuh, membela kebenaran, membela ucapan (satya wacana) dengan tulus ikhlas (lascarya) dan pengabdian (sradha bhakti). Kata kunci: Bhagavad Gita, Asta Dasa Parwa, satya wacana, lascarya, bhakti
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Anu Dandona. "Importance of Atharva Veda in Psychology." Issues and Ideas in Education 6, no. 2 (September 3, 2018): 125–27. http://dx.doi.org/10.15415/iie.2018.62007.
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Atharva Veda occupies a unique position among the four Vedas. The other three Vedas deal with matters of other world, the gods, the nature and supernatural, while Atharva Veda is more worldly. It seeks to solve the problems of this world and its common people. It deals with topic like leading a long and healthy life, to avoid sorrow, to ward off illness, to vanquish or win over the enemy, etc. Atharva Veda presents a detailed description of the life style of a very early stage of human society, which has just entered the agricultural stage. The importance of animal wealth cows, oxen, horses is much more. New kingdoms are being established. Men want to live happy healthy lives upto one hundred years. Pandit Bhagwat Sharma Upadhyay, in hindi Vishwakosh, says, “The stress in Atharva Veda is not so much on the use of Karma Kanda or the rituals, as on doing right or wrong, high or low, do-s and don’ts, popular beliefs, and tendencies of life. From this point of view, the importance of Atharva Veda is much more, for the historian, than of the other three Vedas. The first references to puranas, history, gathas etc. are found here. This Veda also points to many such traditions which are not only older than Rig Veda, but really go back to very very old times”.
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Cvetko-Orešnik, Varja. "Naturalness: some synchronic data of Old Indian." Linguistica 51, no. 1 (December 31, 2011): 263–72. http://dx.doi.org/10.4312/linguistica.51.1.263-272.
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The framework of the paper is Natural Syntax initiated by Janez Orešnik in thetradition of (morphological) naturalness as established by Wolfgang U. Dressler and Willi Mayerthaler. The basic tenets of Natural Syntax are described at the beginning of the paper. Natural Syntax is here applied to aspects of Old Indian synchronic verbal morphonology and verbal morphosyntax: (1) Causative -áya- verbs in Rig Veda and Atharva Veda. The root vowel a is short in closed syllables and long in open syllables. (2) Rig Veda and Atharva Veda contain 31 intransitive and 175 transitive -áya- verbs. (3) Rig Veda and Atharva Veda do not contain any causative verbs to the basic transitive verbs. (4) Post-Vedic double transitive verbs (the early construction) contain an obligatory accusative corresponding to the subject of the base verb, and an optional accusative corresponding to the object of the base verb. (5) Post-Vedic double transitive verbs (the late construction) contain an obligatory instrumental corresponding to the subject of the base verb, and an accusative corresponding to the object of the base verb. (6) The accusative mentioned in (5) is not obligatory. The data have been taken from Jamison (1983), a monograph about Old Indian -áya- verbs.
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Thakur, Rajesh Kumar. "Large Number System from Vedas and Vedic Literature." International Transactions in Mathematical Sciences and Computer 15, no. 01 (2022): 25–29. http://dx.doi.org/10.58517/itmsc.2022.15104.
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Hinduism is undoubtedly the oldest religion of the world and though there are disagreement over the period amongst some historian but it was during 1900 to 1500 BC when Hindu religion came into existence. The foremost religious text of Hindu is Vedas and the origin of the Vedas can be traced back as far as 1500 BCE, when a large group of Aryans crossed the Hindu Kush Mountains and came to Indian subcontinent. The Vedas are full of knowledge.The Vedas have guided the Indian civilization for thousands of years and the Four Vedas are the pillar of Hinduism. The very word Veda has a derivational meaning – the fountainhead and illimitable storehouse of all knowledge. This article will only focus on the mathematical content available in Vedas, Puranas, Ramayana and Mahabharata. In Rig Veda and Atharva Veda, there are several instance where numbers in the power of tens, even numbers, odd numbers, multiples of four, value of pi, mathematical operation such as addition, subtraction, multiplication and division have been discussed not in the way we use in our courses but the presence of larger number even up to 1060 is evident. The speed of light, about seven colourful rays of sunlight all these are enough to make a belief that Vedas have put a strong foundation of number system and decimal system. Not even that, even geometrical knowledge found in Sulbha sutra as par excellence and many of them have origin prior to Greek mathematician to whom we owe everything.
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Ducœur, Guillaume. "Max Müller (1823-1900), de l’édition textuelle du Rig veda à l’histoire comparée des religions." Savants / Savoirs, no. 2 (October 20, 2022): 81–104. http://dx.doi.org/10.57086/sources.442.
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Max Müller (1823-1900), de l’édition textuelle du Rig veda à l’histoire comparée des religions – Si le sanskrit classique était connu des savants européens depuis le XVIIe siècle, la langue du Rig Veda, quant à elle, ne fut déchiffrée que dans les premières décennies du XIXe siècle. Les manuscrits du texte rigvédique et de son long commentaire exégétique médiéval dû à Sâyana (XIVe siècle), alors conservés en Angleterre et en France, permirent au jeune Allemand Max Müller d’entreprendre, à la demande d’Eugène Burnouf, professeur au Collège de France, la première édition critique européenne. Durant vingt-neuf années (1845-1874), de Paris, d’Oxford ou de Strasbourg, M.Müller travailla avec détermination à ce projet démesuré – plus de six mille pages in-quarto en sanskrit – et sut développer un réseau de savants, s’étendant de l’Europe à l’Inde, qui contribua à sa réalisation. Ce texte du Rig Veda, dès lors devenu accessible, permit un nouveau départ en grammaire comparée et concourut largement à la naissance de la discipline scientifique de l’histoire comparée des religions.
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Mallik, Sangram Keshari, and Dr Braja Kishore Sahoo. "Vedic Philosophy and Swami Nigamananda." SMART MOVES JOURNAL IJELLH 7, no. 12 (December 30, 2019): 18. http://dx.doi.org/10.24113/ijellh.v7i12.10214.
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Wonder that is India. India is wonderful because of its abundant and affluent cultural heritage. The cultural heritage of India is prudential of its spiritual richness and classical creativity. Vedic literature is the most wonderful and unparallel literary creation of Ancient India. Vedic literature has made this country worthy of worship. Vedas are without beginning and without end. Veda is author-less. It is Apauruseya. They are considered to be the direct word of the Divine. Vedic knowledge appeared in the dawn of the cosmos within the heart of Brahma. Brahma imparted this knowledge in the form of sound (Sabda) to his sons who are great sages. They transmitted the Vedic sound heard from Brahma to their disciples all over universe. There are four Vedas. They are the Rig Veda, Yajur Veda, Sama Veda and Atharva Veda. Four Vedas contain four types of texts such as The Samhitas, The Arankayas, The Brahmanas and The Upanishads. Veda is accepted as a code of conduct to Sanatan Dharma. The teaching of Veda is the concept that the individual is not an independent entity, but, rather, a part of the Universal Consciousness. Upanishads is the manifestation of Vedantic thought. Sada Darshan (Six Systems of Vedanta) is a very important part of Vedic philosophy. Swami Nigamananda a great Master of Vedic Literature achieved Nirbikalpa Sidhi of Vedanta in the year 1904. The philosophy of Vedanta is reflected in the creation of Swami Nigamananda. In his writings (Yogi Guru, Jnani Guru, Tantrik Guru, Premik Guru, Brahmacharya Sadhana and Vedanta Viveka) he has explained the main scriptures of Vedas such as The Upanishads, The Bramha Sutras and The Bhagavad Gita. His philosophy teaches us to love and live in a state of eternal freedom. The Philosophy of Swami Nigamananda is a synthesis of Sankar and Gouranga i.e. knowledge and love. Knowledge envisages the path of analysis and Love, the path of synthesis. In this way Nigamananda convincingly reconciled the two apparently contradictory creeds of Adi Shankaracharya and Gauranga Mohapravu. “He advised his disciples to combine Shankara’s view and Gournaga’s way and walk on this path of synthesis. In fact attainment of Jnana through Bhakti is the nucleus of his philosophy. Through his teachings and works, he proclaimed to the world the fundamental harmony of all religions that there are many paths which lead to the same goal”.
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Keshari Mallik, Sangram, and Dr Braja Kishore Sahoo. "Vedic Philosophy and Swami Nigamananda." SMART MOVES JOURNAL IJELLH 7, no. 12 (December 28, 2019): 17. http://dx.doi.org/10.24113/ijellh.v7i12.10232.
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Wonder that is India. India is wonderful because of its abundant and affluent cultural heritage. The cultural heritage of India is prudential of its spiritual richness and classical creativity. Vedic literature is the most wonderful and unparallel literary creation of Ancient India. Vedic literature has made this country worthy of worship. Vedas are without beginning and without end. Veda is author-less. It is Apauruseya. They are considered to be the direct word of the Divine. Vedic knowledge appeared in the dawn of the cosmos within the heart of Brahma. Brahma imparted this knowledge in the form of sound (Sabda) to his sons who are great sages. They transmitted the Vedic sound heard from Brahma to their disciples all over universe. There are four Vedas. They are the Rig Veda, Yajur Veda, Sama Veda and Atharva Veda. Four Vedas contain four types of texts such as The Samhitas, The Arankayas, The Brahmanas and The Upanishads. Veda is accepted as a code of conduct to Sanatan Dharma. The teaching of Veda is the concept that the individual is not an independent entity, but, rather, a part of the Universal Consciousness. Upanishads is the manifestation of Vedantic thought. Sada Darshan (Six Systems of Vedanta) is a very important part of Vedic philosophy. Swami Nigamananda a great Master of Vedic Literature achieved Nirbikalpa Sidhi of Vedanta in the year 1904. The philosophy of Vedanta is reflected in the creation of Swami Nigamananda. In his writings (Yogi Guru, Jnani Guru, Tantrik Guru, Premik Guru, Brahmacharya Sadhana and Vedanta Viveka) he has explained the main scriptures of Vedas such as The Upanishads, The Bramha Sutras and The Bhagavad Gita. His philosophy teaches us to love and live in a state of eternal freedom. The Philosophy of Swami Nigamananda is a synthesis of Sankar and Gouranga i.e. knowledge and love. Knowledge envisages the path of analysis and Love, the path of synthesis. In this way Nigamananda convincingly reconciled the two apparently contradictory creeds of Adi Shankaracharya and Gauranga Mohapravu. “He advised his disciples to combine Shankara’s view and Gournaga’s way and walk on this path of synthesis. In fact attainment of Jnana through Bhakti is the nucleus of his philosophy. Through his teachings and works, he proclaimed to the world the fundamental harmony of all religions that there are many paths which lead to the same goal”.
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Balakailasanathasarma, Dr M. "Elements of social harmony in Rig veda." International Journal of Sanskrit Research 8, no. 5 (September 1, 2022): 31–34. http://dx.doi.org/10.22271/23947519.2022.v8.i5a.1860.
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Alipour, Iman. "Cosmology of Epics in Translation of Rig Veda." Journal of Language Teaching and Research 6, no. 4 (July 2, 2015): 873. http://dx.doi.org/10.17507/jltr.0604.22.
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Rana, Poonam. "Rudradeva in the Rig Veda & Forms of Rudra Shiva in Hinduism." Nepalese Culture 16, no. 1 (May 11, 2023): 1–8. http://dx.doi.org/10.3126/nc.v16i1.54116.
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This paper explores the Rig Veda and other religious texts in identifying the deity Rudra Deva and his importance in the sacred text. It is seen that Lord Shiva was unknown during those days. The Rig Vedic texts reveal that there are many shuktas or verses in devotion to Lord Rudra. The society of those days was in awe of the deity and gave great importance to Rudra Deva. The study of the shuktas or verses brings to light that Rudra Deva has been highly praised and prayed for protection and prosperity. Rudra Deva has been praised for his herbal knowledge. They also prayed to the deity with the view that his anger may not befall them. This paper also describes the forms of Rudra Shiva in Hinduism. This research is based on content analysis of the Rig Veda and other religious texts. Very few priests were interviewed to acquire their views related to Lord Rudra Deva. This deity was feared by all, hence people of those days socio-culturally adapted themselves to the deity and its associated beliefs with great devotion and dedication
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Shaydullaeva, G. Sh. "COMMONWEALTH OF AVESTA AND RIGVEDA." American Journal Of Social Sciences And Humanity Research 02, no. 11 (November 1, 2022): 44–48. http://dx.doi.org/10.37547/ajsshr/volume02issue11-07.
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This article focuses on the history of early religions. The earliest written sources on the history of Central Asia and Ancient India describe the history and similarities between the creation of the Avesto and the Rig Veda. Avesta and Rigveda give a scientific understanding of the archaeological culture of the Aryans.
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Grieco, Beatrice. "The Sanskrit Auxiliary sthā- ‘stand’, with a Note on Avestan stā-." Indo-Iranian Journal 67, no. 2 (March 4, 2024): 103–34. http://dx.doi.org/10.1163/15728536-06702001.
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Abstract Traditional grammars of Sanskrit briefly address the periphrastic use of the verbs i- ‘go’, car- ‘move’, ās- ‘sit’ and sthā- ‘stand’ plus participle or gerund, which convey the meaning ‘to be continually/habitually x’ (x = participle or gerund), but an in-depth analysis of this set of auxiliaries remains a desideratum. This paper specifically addresses the periphrasis formed with the posture verb sthā- ‘stand’. I will investigate the diachronic development of this construction from the Rig-Veda to the Late Vedic period, and I will additionally offer a brief overview of the construction in the Epic Sanskrit language. On the basis of a large diachronically-oriented corpus, I will show that the Rig-Veda does not provide clear evidence of periphrases, whereas in Late Vedic periphrases with sthā- have unambiguously emerged. Furthermore, the data will be compared with the Avestan stā- periphrasis, showing that these two periphrases share certain affinities. This analysis aims to show that there exists a close relationship between this set of periphrases and the intensive category.
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Klein, Jared S., and Stefan Niederreiter. "Morphologische Varianz und semantische Konkurrenz: Verbalabstrakta im Rig-Veda." Journal of the American Oriental Society 124, no. 1 (January 2004): 186. http://dx.doi.org/10.2307/4132193.
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Thomson, Karen. "The Decipherable Rigveda: tiróahnyam as an Example." Journal of the Royal Asiatic Society of Great Britain & Ireland 14, no. 2 (July 2004): 103–10. http://dx.doi.org/10.1017/s1356186304003694.
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The interpretation of the Rigveda presents enormous problems for Vedic scholars, as Stephanie Jamison recently acknowledged in a paper on translating the Rigveda delivered at the Eleventh UCLA Indo-European Conference held in 1999. “It is discouragingly common to find passages in the Rig Veda that do not make sense without the silent supplying of additional material.” (2000: 13)
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Thomson, Karen. "The Decipherable Rigveda: tiróahnyam as an Example." Journal of the Royal Asiatic Society of Great Britain & Ireland 15, no. 1 (March 29, 2005): 63–70. http://dx.doi.org/10.1017/s1356186304004699.
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AbstractThe interpretation of the Rigveda presents enormous problems for Vedic scholars, as Stephanie Jamison recently acknowledged in a paper on translating the Rigveda delivered at the Eleventh UCLA Indo-European Conference held in 1999. “It is discouragingly common to find passages in the Rig Veda that do not make sense without the silent supplying of additional material”. (2000: 13)
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Meshkov, V. M. "KYMMENES MANDALA “RIG VEDA” – LOPUSSA ARKAAINEN AJAN ANTIIKIN INTIAN KULTTUURI." Humanitarian: actual problems of the humanities and education 17, no. 4 (December 29, 2017): 94–103. http://dx.doi.org/10.15507/2078-9823.040.017.201704.094-103.
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Voronkina, M. A. "Pragmalinguistic Aspect of Interrogative Speech Acts in Discourse of “Rig Veda”." Nauchnyi dialog, no. 9 (September 30, 2020): 48–61. http://dx.doi.org/10.24224/2227-1295-2020-9-48-61.
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The interrogative speech acts presented in the linguistic material of the “Rig Veda” — one of the most ancient and culturally significant works that were a manifestation of ritual and mythological discourse, are researched. The language of Vedic texts is considered from the standpoint of the functional approach as a pragmatic system for which such communicative characteristics as intentions and illocutionary power of utterances are relevant. The system of norms and ideas that govern speech activity in the Vedic ritual interaction is taken into account. It has been proven that interrogative speech acts are one of the most important pragmatic elements of this type of discourse. The novelty of the research lies in the fact that all the interrogative structures of the monument extracted as a result of a continuous sampling are studied for the first time from the point of view of pragmatics, taking into account communicative intentions. Various types of questions are described and analyzed, including interrogative constants, interrogative directives, including questions with secondary illocution, as well as proper interrogative sentences. The author comes to the conclusion that, in addition to non-specific pragmatics for a given linguistic material, interrogative sentences in the text of the Rig Veda contribute to the realization of the magic-incantatory function of speech. The results are valuable both for studying the named type of discourse and for clarifying the understanding of the text of the monument and Vedic culture as a whole.
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Yashi Bajpai. "Enunciating Transition in Indian Civilization: An Analysis of Disability in Ancient Indian Texts." Creative Saplings 2, no. 04 (July 25, 2023): 1–12. http://dx.doi.org/10.56062/gtrs.2023.2.04.337.
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This paper attempts to re-evaluate and reconsider the portrayal of disability by analysing the philosophy of inclusivity in ancient Indian culture through a close reading of the Ancient Indian Texts. Although it is preordained that disability has been regarded as a sin or an outlaw in Indian society, from a vigilant standpoint, it appears to be incomprehensible. This is more of a socio-temporal change that resulted from colonialism. The epics like the Mahabharata, Ramayana, and Rig Veda have given space and strength to various disabled personalities, demonstrating the specifics that represent a narrative change in the contemporary era. The themes of unity in diversity, cooperation, friendship, harmony, and power show that disabled characters have played a critical role in their unrivalled capability. The attitude of cooperation during hard times has been inbuilt in Indians, which is depicted through multiculturism. Ultimately, the positive behaviour of society can be accentuated by a proper understanding of the epics and Vedas, which will help curb the stigma around disability.
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Scarlata, S. "NIEDERREITER, ST.: Morphologische Varianz und semantische Konkurrenz. Verbalabstrakta im Rig-Veda." Kratylos 49, no. 1 (2004): 182–83. http://dx.doi.org/10.29091/kratylos/2004/1/33.
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Salomon, Richard, David Frawley, and Walter H. Maurer. "Hymns from the Golden Age: Selected Hymns from the Rig Veda with Yogic Interpretation." Journal of the American Oriental Society 109, no. 3 (July 1989): 456. http://dx.doi.org/10.2307/604160.
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Susan Joy, Anu, Deepti Jawa, Rani Somani, Shipra Jaidka, Aiswarya Madhu, Deepa P., Anaswara S, and Serene M.S. "BIOMEDICAL WASTE MANAGEMENT - AN UPDATE ON COVID 19." International Journal of Advanced Research 10, no. 02 (February 28, 2022): 616–29. http://dx.doi.org/10.21474/ijar01/14246.
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The concept of environmental hygiene and sanitation has been there in India since the time of Rig Veda. Biomedical waste is the most dangerous waste in the world . It pose a significant impact on health and the environment. Management of the bio medical waste which is becoming a challenging issue in India. Since the implementation of biomedical waste management rule 1998, every concerned health care professional should have knowledge about proper management and disposal of the biomedical waste. Protected and effective execution of waste management rules is not only a legal necessity but also a social liability. There is urgent need of extensive study on this medical waste and its management aspects. Proper waste management strategy is needed to ensure health and environmental safety.
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Pastré, Jean-Marc. "Le reglement d'un partage difficile." Reinardus / Yearbook of the International Reynard Society 9 (December 31, 1996): 109–19. http://dx.doi.org/10.1075/rein.9.09pas.
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Résumé Dans le schéma dégagée par Propp, les fonctions XII à XVI font apparaître des auxiliaires magiques qui pourvoient le héros des moyens de terrasser l'antagoniste. Ce sont en général, comme dans les contes celtiques du tueur de dragon, deux ou trois animaux qui donnent au héros le pouvoir de métamorphose. On le vérifie ici pour les contes irlandais rassemblés au siècle dernier par J.F. Campbell. Romans et chants héroïques du moyen âge reprennent ce trait, tels le Lanzelet allemand de la fin du XIIe siècle et le Nibelungen-lied de ces mêmes années, mais en substituant aux animaux des êtres humains. Contes et romans remontent en fait aux mêmes structures archétypales indo-européennes attestées en Inde dès le Rig Veda.
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Md. Equbal, Ahmad, Sinha Nidhi, Nawal Dipti, and Kumari Kimmi. "Aphids Infesting Medicinal Plants in Bihar, India." International Journal of Zoological Investigations 08, no. 01 (2022): 715–23. http://dx.doi.org/10.33745/ijzi.2022.v08i01.078.
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Aphids also known as plant lice constitute one of the most important group of phytophagous insects because of their polymorphism, host alternating heteroecious behavior and reproductive habits. They attack all parts of the plants and damage the crop directly by sucking sap from the plant tissue. They have also remarkable ability of transmitting plant viral diseases. The healing power of traditional herbal medicines has been realized and documented since Rig Veda and Atharva Veda. According to WHO, Nearly 80% of populations of developing countries relies on traditional plantbased systems of medicine to provide them with primary health care. Medicinal plants are facing threats due to the infestation of aphids and other insects. In India, 1800 plant species are of medicinal importance. In Bihar, so far 41 species of aphids were recorded on more than 122 plant species which belong to 35 families. Among these, 32 aphids have been recorded on 82 species of medicinal plants belonging to 27 families. The maximum infestation was observed by Aphis gossypii (37 plants) followed by Myzus persicae (26 plants), Aphis craccivora (20 plants) and Aphis nasturtii (13 plants) and maximum number of aphid species infesting the medicinal plants belonging to family Poaceae and Solanaceae (10 aphid species each), Asteraceae (9 aphid species), Malvaceae (8 aphid species), Cucurbitaceae (7 aphid species) and Fabaceae (6 aphid species) and therefore need attention.
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Rao, Rojukurthi Sudhakar. "Pre-Historic Intra-Continental Africa-India Proximity Series on the Vedic-Period-Earth Viewed from Alfred Wegener’s Pro-Universals." International Journal of Research Publication and Reviews 03, no. 12 (2022): 2767–74. http://dx.doi.org/10.55248/gengpi.2022.31294.
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This paper has chosen its platform on which Alfred Wegener had advanced his fast-track research-method as a German Professor looking at many proproximity universals in geographic locations nurtured by the Cosmic Nature‟s identical species inhabiting the Earth / Vedic Soil from the beginning of prehistoric times. The Professor must have been ignited by the Nature‟s configured terrestrial fauna and flora with remnants of material-life-objects facilitated by occurrences of fossil organisms which are the geologically altered remains and/or conceptacles of once-living organisms before and after the separation of the Continental rocks, say, not man-made at all . His Excellency Alfred Wegener came up driving home his down-to-Earth hypothesis of prefixed „Continental Drift‟ as one of the pro-Universals akin to a mathematical lemma with deemed-proof in light of the paleontological wonders , say again, not man-made at all but of his times. Yet, fossils of identical plants and animals were taken as the pro-Universals by Wegener (1880-1930), while inspired by ancestral Indo-European settlers belonging twined to Germans‟ Vedic roots of Indo-European language family as pioneers of Vedic-Research since 1846 AD on Rig-Veda by Rudolph von Roth (1821-1895) and Max Mueller (1823-1900) known as the Veda Vyasa of the Kali Yuga.
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Saxena, Mamta. "Ashwamedha Yagya: Gupta Dynasty." Interdisciplinary Journal of Yagya Research 7, no. 1 (May 22, 2024): 09–16. http://dx.doi.org/10.36018/ijyr.v7i1.120.
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The Ashwamedh Yagya, an ancient Vedic ritual extensively documented in Indian epics and Vedic texts, holds significant historical importance. This ritual, detailed in texts such as the Rig Veda and Yajur Veda, is also elaborated upon in the Mahabharata’s Ashwamedha Parva. Despite its ancient prominence, the frequency and depth of the Ashwamedh Yagya declined over time after the Gupta dynasty. Archaeological evidence, including inscriptions and rock edicts, provides substantial insights into the practice of the Ashwamedh Yagya. The Gupta dynasty's inscriptions, particularly those issued by rulers like Samudragupta and Chandragupta II, provide critical genealogical and historical data regarding the Ashwamedh Yagya. These inscriptions mention the performance of the ritual and highlight its significance during their reigns. Samudragupta, in particular, revived the Ashwamedh Yagya and issued commemorative Ashwamedha coins, which serve as crucial historical artifacts. These coins depict the ritual’s elements and were used to honor the Ashwamedh Yagya, showcasing the advanced metallurgical technology of the Gupta period. Furthermore, archaeological discoveries, including inscriptions and rock edicts, illuminate the extensive practice of Ashwamedh Yagya among the Gupta rulers to build the nation and culture against foreign attackers of the time. Overall, the Ashwamedh Yagya's practice and its documentation through archaeological findings, inscriptions, and coins reveal its extensive significance in ancient Indian history, particularly within the Gupta dynasty, for reviving Vedic culture through Ashwamedh Yagya. \\
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Lucyshyna, O. A. "Purusha in the Rigveda." Ukrainian Religious Studies, no. 26 (January 14, 2003): 65–73. http://dx.doi.org/10.32420/2003.26.1446.
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In connection with the analysis of ancient Indian, in this case Rivedian, ideas about a person, it is necessary to clarify the words used to indicate them. Taking into account the developed synonymy of the Vedic language, T. Elizarenkova, among the several concepts that have the highest number of synonyms in the Rig Veda (hereinafter - RV), refers to the term "human" / "man" / "husband". One of these words is purusha (púruṣ a- and its equivalent “metrical extension.” The semantics of the word purusha in the RV, though not widely used in the monument, are important in the context of considering a person's concept of both the RV and subsequent Indian texts. as well as to study purusha formation as one of the basic philosophical concepts of the Upanishads and the Sankhya school.
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Smith, Noel W. "The evolution of psychophysical dualism in ancient India: From the Rig Veda to the Sutras." Mankind Quarterly 31, no. 1 (1990): 3–15. http://dx.doi.org/10.46469/mq.1990.31.1.1.
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Bhatnagar, R. S. "The Emergence of the Basic Ethical Concepts in the First Book of the Rig Veda." Social Philosophy Today 9 (1993): 185–94. http://dx.doi.org/10.5840/socphiltoday1993912.
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Abed, Carolina Zuppo. "Visões sobre o processo de escrita." Scriptorium 9, no. 1 (May 2, 2022): e42129. http://dx.doi.org/10.15448/2526-8848.2022.1.42129.
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Este artigo propõe analisar os processos criativos por um viés interdisciplinar, investigando sobretudo o papel do caos na criação (de modo geral) e na escrita (especificamente). A hipótese de trabalho desenvolvida é a de que os atos de criação resultam de um trânsito contínuo entre a ordem e a desordem – e que, para criar, é preciso manter-se em uma zona indeterminada entre esses dois polos. O ponto de partida para tal proposição está nas reflexões de Deleuze (2006) e de Agamben (2017) sobre os atos criativos. Teorias das artes visuais (OSTROWER, 2014) e pensamentos de filosofias milenares orientais (Tao Te Ching e Rig Veda) também contribuíram para pensar a questão. Espera-se, com as reflexões aqui propostas, situar o debate acerca dos mecanismos de criação no paradigma filosófico-científico da complexidade, tal como defendido por Morin (2000), e contribuir para uma maior compreensão dos processos criativos em escrita.
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Viti, Carlotta. "The phylogenesis of hypotaxis in Vedic." Diachronica 25, no. 3 (December 9, 2008): 386–409. http://dx.doi.org/10.1075/dia.25.3.04vit.
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Hypotaxis has been found since the earliest records of Vedic, especially for relative and adverbial functions. However, some adverbial relations more often resort to alternative structures such as clause juxtaposition, nominalization, or particles. The principles underlying the inconsistent representation of hypotaxis remain unclear. My analysis of clause linkage strategies in the Rig-Veda shows that non-hypotactic constructions are used preferentially for relations, such as purpose or concession, that are considered complex in studies of the ontogenesis of hypotaxis in first language acquisition. This suggests that the spread of hypotaxis follows a cognitive path of increasing complexity through the diachronic stages of Vedic. Moreover, the different entrenchment of some adverbial relations, particularly of conditionals, in Vedic with respect to ontogenetic studies allows us to refine the concept of cognitive complexity in the adverbial domain, and to consider it as a contrast to the speaker’s expectations rather than to the extra-linguistic world, as it is usually seen.
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Head, Raymond. "Holst and India (II)." Tempo, no. 160 (March 1986): 27–37. http://dx.doi.org/10.1017/s0040298200023032.
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In an effort to discover a more personal style, free of Wagnerian overtones and more truly representative of English culture, Hoist took the curious step of studying the Rig Veda in considerable depth. The year was 1907, a time when others too were searching for different ideas. In America the young Henry Cowell, disillusioned with romantic harmonies, sought (about 1908) new rhythmic and melodic possibilities in Oriental music and studied it under Oriental teachers. The year 1908 was important for Schoenberg, then—with the support of his close friends—on the point of bursting the chromatic dam to release expressionistic torrents. Beset with similar stylistic problems, Hoist went instead to Luzac & Co, an orientalist bookseller, and bought the two volumes of Ralph Griffith's translations of The Hymns of the Rigveda, the most ancient literature in the world. Through these hymns he returned to the source of Indo-Aryan culture in the hope that a new type of music, free of former constraints, would be suggested to him.
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Yadav, Rajesh Prasad. "Interconnectedness between Vedanta & Poetry of T.S. Eliot and W.B. Yeats’ Poetry." Cognition 6, no. 1 (April 8, 2024): 84–89. http://dx.doi.org/10.3126/cognition.v6i1.64443.
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This paper studies the impact of Eastern philosophy on the writings of both T.S. Eliot and W.B. Yeats. The research demonstrates interconnectedness between the Vedic philosophy and the western writers particularly the thoughts pervasive in the writings of Eliot and Yeats. Eliot engaged deeply with Eastern philosophy in ways which significantly influenced his worldview and his poetry. Eliot’s PhD thesis was on the idealist metaphysics of F.H. Bradley, which he found appealing due to its affinities with Indian philosophical sensibilities. Eliot was influenced by both Hinduism and Buddhism, and especially by the Bhagavad Gītā, which he described as one of the greatest philosophical poems, and by the Mādhyamika or Middle Way Buddhist philosophy of Nāgārjuna. The references to Indian literature are particularly prominent in The Waste Land, several section titles of which they reference Indian imagery. For instance, ‘The Fire Sermon’ references the sermon of the same name delivered by the Buddha; ‘Death by Water’ engages with Indra’s slaying of Vṛtra to release the waters in the Rig Veda; ‘What the Thunder said’ references the eponymous episode from the Bṛhadāraṇyaka Upanishad.
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Head, Raymond. "Holst and India (I) ‘Maya’ to ‘Sita’." Tempo, no. 158 (September 1986): 2–7. http://dx.doi.org/10.1017/s0040298200022506.
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Everyone Knows that several of Gustav Holst's early works are concerned with subject-matter derived from Indian mythology. The most significant, though by no means the only, examples are the operas Sita and Savitri, the cantata The Cloud Messenger, and the various settings of Hymns from the Rig Veda. His knowledge and use of that subject-matter, however, has received little critical appraisal. Conventional formulations such as that in John Vinton's Dictionary of 20th Century Music (‘his studies of Sanskrit … introduced him to Eastern thought’), themselves derived from Imogen Holst's biography of her father, have been allowed to stand unscrutinized. There has, in particular, been little or no discussion of the relationship between Holst's sources, compositional style, and creative achievement in these works – which constitute, after all, his first really personal contribution to European music. Yet these are vitally important considerations if the music of Holst's ‘Indian’ period is to be rescued from the picturesque. Just as important as the literary and philosophical aspects is the cultural context; a discussion of that will help to explain why Holst should have been looking towards India in the first place.
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KAJI, KEISUKE. "Origin of Japanese Mythology: Based on ‘Hotsuma Tsutae', a Tradition Handed Down by Hotris or Rig-Veda Priests." Sen'i Gakkaishi 72, no. 8 (2016): P—378—P—382. http://dx.doi.org/10.2115/fiber.72.p-378.
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Srika, M. "A Critical Analysis on “Revolution 2020” - An Amalgam of Socio- Political Commercialization World Combined with Love Triangle." SMART MOVES JOURNAL IJELLH 7, no. 10 (October 31, 2019): 6. http://dx.doi.org/10.24113/ijellh.v7i10.10255.
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Literature is considered to be an art form or writing that have Artistic or Intellectual value. Literature is a group of works produced by oral and written form. Literature shows the style of Human Expression. The word literature was derived from the Latin root word ‘Litertura / Litteratura’ which means “Letter or Handwriting”. Literature is culturally relative defined. Literature can be grouped through their Languages, Historical Period, Origin, Genre and Subject. The kinds of literature are Poems, Novels, Drama, Short Story and Prose. Fiction and Non-Fiction are their major classification. Some types of literature are Greek literature, Latin literature, German literature, African literature, Spanish literature, French literature, Indian literature, Irish literature and surplus. In this vast division, the researcher has picked out Indian English Literature. Indian literature is the literature used in Indian Subcontinent. The earliest Indian literary works were transmitted orally. The Sanskrit oral literature begins with the gatherings of sacred hymns called ‘Rig Veda’ in the period between 1500 - 1200 B.C. The classical Sanskrit literature was developed slowly in the earlier centuries of the first millennium. Kannada appeared in 9th century and Telugu in 11th century. Then, Marathi, Odiya and Bengali literatures appeared later. In the early 20th century, Hindi, Persian and Urdu literature begins to appear.
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Alfieri, Luca. "The lexicalization of the adjective class as an innovative feature in the Indo-European family." Poznan Studies in Contemporary Linguistics 56, no. 3 (September 25, 2020): 379–412. http://dx.doi.org/10.1515/psicl-2020-0013.
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AbstractThe threefold division noun-verb-adjective is often considered a hallmark of the IE family from the remote PIE phase. However, Alfieri (2016, 2018, forth.) claims that this view is incorrect: while in Latin three major classes of lexemes are found (nouns, verbs and adjectives), in the Sanskrit language of the Rig Veda only two major classes are found (verbal roots and nouns) and the most typical “adjective” (i.e. the Quality Modifier) is a derived stem built on a verbal root meaning a quality. As a consequence, a deep and previously neglected typological change should be reconstructed in the IE family, namely the lexicalization of the adjective class and the change from a parts of speech (PoS) system “without” adjectives and quality concepts verbally encoded, which is still preserved in the RV, to a PoS system with “true” adjectives, which is found in Latin and in almost all other, especially modern and Western, IE languages. In this case, the data in Alfieri (2016, 2018, forth.) are confirmed focusing on the Quality Argument and the Quality Predicate, so as to show that the presence of a lexical class of adjectives is a common development that has come about independently in different branches of the IE family.
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Golowchenko, Nikolai N. "Search parallels subject complex of clothing population of the Upper Ob Early Iron Age in the hymns of the Rig Veda." Vestnik Tomskogo gosudarstvennogo universiteta. Istoriya, no. 1(33) (February 1, 2015): 111–15. http://dx.doi.org/10.17223/19988613/33/19.
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George, Sanju. "The Dyuta Sukta (Ode to the Dice): an account of gambling in the Rig Veda (1700–1100 BCE) – Psychiatry in sacred texts." British Journal of Psychiatry 215, no. 3 (August 9, 2019): 515. http://dx.doi.org/10.1192/bjp.2019.172.
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Kulikov, Leonid. "Jamison, Stephanie, The Rig Veda between Two Worlds/Le Rgveda entre deux mondes. Quatre conférences au Collège de France en mai 2004." Indo-Iranian Journal 54, no. 1 (2011): 79–88. http://dx.doi.org/10.1163/001972410x519975.
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Bhandari, Sabindra Raj. "The Dimensions of Language and Thought in the Vedic Literature." Theory and Practice in Language Studies 11, no. 2 (February 1, 2021): 135. http://dx.doi.org/10.17507/tpls.1102.04.
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The present article explores the interrelationships between language and thought in the literature of the Vedic Canon. Whether language shapes thoughts or vice versa has remained a topic pregnant with perpetual discussions, interpretations, and explanations since the beginning of human civilization. Throughout the multiple crossroads of the development in the intellectual tradition, the dimensions of language and thought attracted many scholars and linguists. However, linguists like Edward Sapir and Benjamin L. Whorf in the twentieth century have systematically interpreted and analyzed the language-thought dimensions. Whorf postulated that language shapes thoughts while Sapir projected that language is in the grip of thought. The literature of the Vedic Canon has also logically and systematically projected the multiple dimensional, but agglutinative relationships between language and thought. The hymns of the Rig Veda, myths from Brahmanas, and the lore from Upanishads unravel, interpret, and enrich the language-thought interconnection in such a way that the Vedic literature remains as the classical version of Sapir-Whorf hypothesis written in Sanskrit. In this regard, the Vedic literature and Sapir-Whorf hypothesis play the same tune of music in different lyres. The present paper attempts to reveal this point of unity in diversity between the two seemingly diverse schools of thoughts—classical Vedic literature and modern linguistic theory of Sapir-Whorf hypothesis. Being the qualitative research, this paper explores, interprets, and correlates the theoretical concepts, ideas, and phenomena from the Vedic literature and Sapir-Whorf hypothesis.
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Shere, Pramila. "COORDINATION AND COMBINATION OF COLORS IN PAINTING (WITH REFERENCE TO PREHISTORIC PERIOD AND MODERN PERIOD)." International Journal of Research -GRANTHAALAYAH 2, no. 3SE (December 31, 2014): 1–3. http://dx.doi.org/10.29121/granthaalayah.v2.i3se.2014.3576.
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The art of prehistoric India is easily introduced to the art of prehistoric India by studying the motifs of textiles, stone paintings, clay characters, creeping insects, animals, birds, humans etc. available from different regions of India. Like today, Adi Man was also a beauty doctor. Due to this aesthetic love, he tended to give tangible form to his abstract feelings. We find evidence of this in the art materials available from the excavations of Mohenjodaro and Hadappa. It is known from a verse in the ancient mantra samhita of the Rig Veda that at that time there was a practice of painting on leather. In some of the mantras of the Rig Veda, there is mention of inscriptions of goddesses on the boards of the Yajnashalas.The art of culture flourished and preserved by Emperor Ashoka is seen even today. Buddhism has a special reputation in the production of paintings. The calligraphy of the lines in the paintings of the tiger and Ajanta and the various conventions of the use of colors express the development of the painting of this era. The actual form of Gupta art is seen in the paintings of Ajanta, Ellora and tiger caves. Graffiti has an important place in the history of Indian painting. The frescoes are seen in the caves of Bhimbetka, Jogimara, Tiger, Ajanta Badami, Sittanvasal, Ellora, Elephanta. South India has also been a pioneer in the rise of painting. In the history of Indian painting, Rajput style has its own distinctness and its own independent existence. After the establishment of the Mughal period in India, a new direction in the field of painting came to light. Himachal Pradesh has been the land of construction of hill pictures - Jammu, Tehri, Garhwal, Kallu, Chamba, Basauli, Kangra etc.
भारत के विभिन्न क्षेत्रों से उपलब्ध वस्त्रों, पाशाणचित्रों, मृत्तिका पात्रों, लाल-पीले रंगों में चित्रित रेंगते हुए कीड़ों, पशुओं, पक्षियों मनुष्यों आदि की आकृति का अध्ययन करके प्रागैतिहासिक भारत के कलाप्रेम का सहज ही मंें परिचय मिल जाता है। आज की भाँति आदि मानव भी सौन्दर्योपासक था। इसी सौन्दर्यप्रेम के कारण वह अपने अमूर्त भावों को मूर्त रुप देने की ओर प्रवृत्त हुआ। इसके प्रमाण हमें मोहनजोदड़ो तथा हडप्पा की खुदाईयों से उपलब्ध कला सामग्री में देखने को मिलते है। ऋगवेद की प्राचीनतम मंत्र संहिता की एक ऋचा से ज्ञात होता है कि उस समय चमड़े पर चित्र अंकित करने का प्रचलन था। ऋगवेद के कुछ मंत्रों में यज्ञषालाओं की चैखटों पर द्वार देवियों के चित्र अंकित किये जाने का उल्लेख मिलता है।सम्राट अषोक द्वारा पल्लवित एवं संरक्षित कला की थाती आज भी देखने को मिलती है। पटचित्रों के निर्माण में बौध्दकला की विशेष ख्याति रही है। बाघ और अजंता के चित्रों में रेखाओं का सुलेखन और रंगों के प्रयोग की विभिन्न परिपाटियाँ इस युग के चित्रांकन का विकास व्यक्त करती है। अजंता, एलोरा और बाघ की गुफाओं की चित्रकारी में गुप्तकालीन कला का वास्तविक रुप देखने को मिलता है। भारतीय चित्रकला के इतिहास में भित्तीचित्रों का महत्वपूर्ण स्थान है। भित्तिचित्र भीमबेटका, जोगीमारा, बाघ, अजन्ता बादामी, सित्तनवासल, ऐलोरा, ऐलीफेंटा की गुफाओं में देखने को मिलते है। चित्रकला के उत्थान में दक्षिण भारत भी अग्रणी रहा है। भारतीय चित्रकला के इतिहास में राजपूत षैली की अपनी विशिष्टता और अपना स्वतंत्र अस्तित्व है। भारत में मुगल काल की स्थापना के बाद चित्रकला के क्षेत्र में एक नयी दिषा प्रकाष में आयी। पहाड़ी चित्र षैलियों की निर्माण भूमि हिमाचल रहा है-जम्मू, टिहरी, गढवाल, कल्लू, चम्बा, बसौली, कांगड़ा आदि इसके क्षेत्र रहे है।
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Moiseev, Sergey R. "Vaishnavism in Nammalvar’s Poem “Tiruviruttam”." RUDN Journal of Philosophy 27, no. 4 (December 15, 2023): 996–1008. http://dx.doi.org/10.22363/2313-2302-2023-27-4-996-1008.
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Nammalvar, a Tamil poet who lived in IX-X centuries, is revered as one of the great mystics of India. His four poetic works are equated with the sacred hymns and are part of the ritual worship in the temples of South India. Artistic images of Nammalvar formed the basis of the philosophy of Vishishta-Advaita several centuries later. The poem “Thiruviruttam” is considered as his early work, where he combines the canons of ancient Tamil poetry and his devoted love for Vishnu-Tirumal. The study presents a religious and philosophical interpretation of the poem. The secret of the poem is its dualism: external beauty and sacred meaning. There is a spiritual meaning in symbols of Tamil poetry. Nammalvar takes canons of his predecessors, poets of the Sangam era. However, he fills one with new content. The author compares ancient Tamil poetry and the work of Nammalvar. The plot describes the love between God and the soul. The poet reveals several types of bhakti or devoted love. The description of bhakti subsequently formed the basis for the classification of souls in the philosophy of vishishta-advaita. Bhakti leads to the transition to Vaikuntha or the heaven city. Sri Vaishnavism teachers turned the description of relationship soul-Vishnu into a spiritual practice. The artistic images of Nammalvar are compared with Hindu concepts such as transcendence, darshan, divine grace and moksha. In South India “Thiruviruttam” is considered the Tamil Rig Veda. Poem is performed at home, in the temple, during festive processes. It helps to find the roots of Vaishnavism and understand its poetic origin.
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Lepekhova, Elena. "DRAGON AND GODDESS: THE CULT OF GODDESS SARASWATI IN JAPAN." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 5 (2023): 166. http://dx.doi.org/10.31857/s086919080027608-5.
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This study is devoted to the cult of goddess Benzaiten (Saraswati) in Japan. As an Indian goddess Saraswati, who in the Vedic period was revered as the deity of the river of the same name, under the influence of Hinduism and Buddhism turned into the patroness of music and the embodiment of eloquence. In the Far East, China and Japan, she was known as Biancaitian (Jp. Benzaiten). However, in addition to her connection with music, Benzaiten retained the association with water inherent in the original Saraswati, which was expressed in her veneration as a goddess incarnated in a water deity-dragon or commanding them. At the same time, due to the ambivalence of her nature, ambiguously interpreted in various Buddhist sources, Benzaiten turned into a universal deity, identified with many other gods from the Shinto-Buddhist pantheon. For this reason, later she took a firm place in Japanese folklore, being included among the Seven Gods of Happiness (Jp. Shichifukujin). Based on a comparative analysis, it is concluded that if the deity of the Saraswati River in the Rig Veda is a stormy, water element that cannot be controlled, but can only be propitiated with hymns and offerings, then the Japanese Benzaiten, which sometimes manifests itself in the form of an unbridled dragon or snake, can be subjugated through the Buddhist rituals. This fact shows the importance of Buddhism in fixing religious cultural codes that originated in ancient India, and their subsequent spread across the territory of Central Asia and the Far East.
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Deshmukh, Amit S. "Culture of Sedentary Play in India – The Space Context." Board Game Studies Journal 12, no. 1 (October 1, 2018): 65–80. http://dx.doi.org/10.2478/bgs-2018-0004.
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Abstract Playing of sedentary games with dice and playing board games have had a major role in the Indian culture since at least 3000 BCE. This is shown by archaeological sites and early literary references in the Rig-Veda, Mahabharata and other texts. Some of these games have survived in the form of boards, game pieces, dice and cards. Apart from actual sets, the traces of board games can also be found in Hindu rock cut temples. These sculptures and paintings appear across the medieval period. The list is exhaustive. The game play also finds its presence on numerous temple floorings, carved or inscribed. Why would somebody carve these board games on these spaces? Interestingly, throughout history, some board games have increased its popularity, and some have disappeared from artistic expressional record. How did one board game overtake the other in terms of its popularity in the later phases of history? What made these games socially acceptable and popular? Where were these games played? What was the space context? The paintings dominantly show royal houses, court rooms as spaces. Were there special pavilions used for game playing by Indian royals? In India board games were traditionally played at ground level. With growing European influence in the subcontinent in the 18th century, local elites adopted the western custom of elevated furniture for board games. Did this change the space context? The paper thus tries to evolve parameters to analyze the impact of board games on spaces and would throw light on the “space context” with reference to Indian board games tracing it to the contemporary time.
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Vahia, Mayank, and Mitsuru Sôma. "AN EXAMINATION OF 'ATRI’S ECLIPSE’ AS DESCRIBED IN THE <italic>RIG VEDA</italic>." Journal of Astronomical History and Heritage 26, no. 2 (June 1, 2023): 405–10. http://dx.doi.org/10.3724/sp.j.1440-2807.2023.06.35.
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Werner, Karel. "The Rig Veda Between Two Worlds (Collège de France Publications de l'Institut de civilisation Indienne, Fascicule 74). By Stephanie Jamison. pp. 172. Édition-Diffusion De Boccard, Paris, 2007." Journal of the Royal Asiatic Society 19, no. 3 (July 2009): 398–99. http://dx.doi.org/10.1017/s135618630900981x.
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Kümmel, M. J. "Rig-Veda. Das heilige Wissen. Erster und zweiter Liederkreis. Aus dem vedischen Sanskrit übersetzt und herausgegeben von Michael Witzel und Toshifumi Gotō unter Mitarbeit von Eijirō Dōyama und Mislav Ježić." Kratylos 55, no. 1 (2010): 223–28. http://dx.doi.org/10.29091/kratylos/2010/1/43.
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H. Alanzi, Hussein. "Ancient India Varna and Jati "Advantages and Faults." Journal of Education College Wasit University 2, no. 47 (July 7, 2022): 151–60. http://dx.doi.org/10.31185/eduj.vol2.iss47.3034.
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The Hindu social organization is remarkable for its Varnasrama Dharm or duty based on other and stages of life. This broad division was originally associated with the color conscious Aryans to distinguish them from the non-Aryans. The Purusha-sukta hymn( ), refers to the emergence of the four —fold social order from the four limbs, of the creator. The hymn is in the last book of the Rig-Veda, suggesting its late origin "This tradition of creation is accepted and even propounded by Manu( ), who refers to the assignment of different duties and occupation to different social groups".
A caste is ‘a collection of families or groups of families, bearing a common name which usually denotes or is associated with a mythical ancestor, human or divine; professing to follow the same calling; and regarded by those who are competent to give an opinion as forming a single homogeneous community”. According to Dr.V.A. Smith, a caste may be defined as “a group of families internally united by peculiar rules for the observance of ceremonial purity, especially in the mater of diet and marriage”.
Manu mentions the term "Jati" meaning caste. Originally these two terms had no doubt different connotations, but in later times they were considered as synonymous. The term varna meaning color was used to distinguish the Aryans from the non-Aryans. Later on, it stood for all the four groups. Brahmans, Kshatriyas, Vaisyas, and Sudras, representing the four fold division of Hindu society. The other term jati connotes, according to the legal texts, not only the four castes or groups but also numerous new castes, created to accommodate the off-springs of inter-caste marriages. These castes became more or less water-tight compartments, with qualities, work and rights and obligations peculiar to each. For various castes, separate set of rules of conduct were framed. In course of time the various groups of people were accommodated in different stages of material and spiritual development into a composite pluralistic society. The (Jatis) or castes enjoyed considerable freedom in formulating the details such as marriage, food, communion etc. of their social life.