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1
Sari, Ni Ketut Puspita, and I. Nyoman Mandiasa. "Mantra Atharwa Veda sebagai Kedamaian dan Pencegah Penderitaan dalam Kehidupan Manusia." Sphatika: Jurnal Teologi 11, no. 1 (July 2, 2020): 79. http://dx.doi.org/10.25078/sp.v11i1.1502.
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The Vedas which are the most important scriptures in Hinduism contain a collection of revelations which are compiled and systematically rearranged according to their purpose. All the Vedas referred to as the Samhita and Sruti Mantra comprise four groups or the Chess of the Vedic Samhita. The sruti means revelation, Samhita which means set. The four groups (samhita) are: Rg Veda, Yajna Veda, Sama Veda and Atharwa Veda, three of the four groups of Vedas are called Tri Widya or Vedic Trayi, so Atharwa Veda is classified as the fourth or final Veda, traditionally the Atharwa Veda is recognized as the Hindu scripture of the Hindu religion. included in the sruti Veda (Sruti Veda). Atharwa Veda contains things that are commonly known by the people or people and not so with the contents of the Rg Veda its contents are more secular compared to other Vedas that specialize in teaching about religious worship, Atharwa Veda teachings mainly teach how people can overcome the peace that results in division and suffering in human life, many interpreted to contain wisdom about worldly life while the way of worship is not a basic creed.
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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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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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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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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.
Full textAbstract:
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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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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Podlesnik, Blaž. "»Peterburški tekst« ruske književnosti kot ruska različica zgodbe o prostorskem obratu." Ars & Humanitas 13, no. 2 (December 26, 2019): 11–25. http://dx.doi.org/10.4312/ars.13.2.11-25.
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Razprava je posvečena vprašanju razumevanja besedilnega in zunajbesedilnega prostora v konceptu peterburškega teksta ruske literature (V. N. Toporov), ki ga razumemo kot izvirno rusko (pozno)strukturalistično različico prostorskega obrata. V primerjavi s poudarjanjem zunajbesedilnega prostora ter odmikom od tekstualizma, ki je značilen za zahodno prostorsko literarno vedo, je zunajbesedilni prostor v konceptu peterburškega nadteksta ohranil zavest o svoji znakovnosti, iz literature pa je geografski/kulturni/opomenjeni prostor prevzel tudi zavedanje o svoji transgresivni naravi, kar je bila v strukturalni poetiki ena od ključnih značilnosti literarnega besedilnega prostora. V soočenju z nekaterimi sodobnimi zahodnimi in ruskimi prostorskimi pristopi v literarni vedi nato osvetljujemo problem širšega osmišljanja zunajbesedilnega prostora kot kulturnega fenomena, ki ga je – podobno kot tekst – mogoče osmišljati v dveh različnih sferah znakovnosti, ter izpostavljamo, da bi morala sodobna literarna veda odpirati tudi prostor za drugačen prostor.
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Solano Campos, Marianela Karina. "LA VEDA Y SU INCIDENCIA EN LA ECONOMÍA DE LAS EMPRESAS PESQUERAS DE LA CIUDAD DE CHIMBOTE EN LOS PERIODOS 2016 Y 2017." YACHAQ- ISSN-L: 2663-4155 (Virtual), e-ISSN: 2617-5495 (Impresa) 2, no. 2 (February 28, 2020): 9. http://dx.doi.org/10.46363/yachaq.v2i2.97.
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El presente trabajo de investigación tuvo como objetivo general: Determinar la incidencia de la veda en la economía de las empresas pesqueras de la ciudad de Chimbote en los periodos 2016 – 2017. Además se propuso los siguientes objetivos específicos: Describir los criterios tomados en cuenta por el Ministerio de Pesquería iniciados por la veda en la ciudad de Chimbote, otro fue; identificar la cantidad de toneladas antes y después de la veda industrial del 2016 de las empresas pesqueras de la ciudad de Chimbote, además identificar la cantidad de toneladas antes y después de la veda industrial del 2017 de las mismas empresas, por otro lado describir las actividades no ordinarias que realizan las pesqueras durante el periodo de veda de los años 2016 – 2017. Y por último analizar la incidencia de la veda en la economía de las empresas pesqueras de la ciudad de Chimbote en los periodos 2016 – 2017. El tipo de estudio es Correlacional y el diseño Descriptivo Correlacional y la población de estudio estuvo conformada por todas las empresas pesqueras de Chimbote y se contó con una muestra de 06 empresas pesquera de Chimbote que a continuación se detallan: TASA, COPEINCA, PESQUERA OP7 & BELL S.A.C. / OP7 & BELL S.A.C., ANCHOVETA S.A.C., PEÑARANDA BONILLA JULIO CESAR y HAYDUK, donde se utilizó la técnica de la encuesta con el instrumento del cuestionario.Además, se llegaron a las siguientes conclusiones; se identificó la cantidad de toneladas antes y después de la veda industrial del 2016 de las empresas pesqueras de la ciudad de Chimbote, siendo la captación el 66,7% donde las empresas antes de la veda del 2016 produjeron entre 800 a 1200 toneladas y después de la veda de ese año el mismo porcentaje. Además, se identificó la cantidad de toneladas antes y después de la veda industrial del 2017 de las empresas pesqueras de la ciudad de Chimbote, siendo el resultado que el 50% de las empresas antes de la veda del 2017, produjeron entre 800 a 1200 toneladas y después de la veda de ese año subieron al 83,3% indicando que producían entre 1200 a 1500 toneladas. Además la veda incide en la economía de las empresas pesqueras de la ciudad de Chimbote en los periodos 2016 – 2017 de acuerdo al Spss donde se aplicó el chi-cuadrado, donde encontramos que la veda si tiene una baja incidencia de 0.368 en la economía de las empresas pesqueras.
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Yusman, Machudor, Made Widhiyana, and I. Made Sadwika Hare. "APLIKASI PEMBELAJARAN SLOKA DALAM KITAB SUCI BHAGAVAD GITA BERBASIS ANDROID." Jurnal Pepadun 3, no. 2 (August 1, 2022): 259–67. http://dx.doi.org/10.23960/pepadun.v3i2.122.
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Bhagavad Gita Devata Song, is one of the Vedas. He often refers to it as the fifth veda, the Pancamo Veda. It is not clear why it was named so, because when viewed from the aspect of the codification of the Hindu religious scriptures called the Vedas, it is traditionally called Vedic chess. Structurally the content of the Bhagavad-gita is more focused and is a collection of the previous Vedas. This is one step in the development of the history of thinking in Hinduism. The Bhagavad-gita appears as part of the Mahabharata which consists of 18 parvas, and 700 slokas. Learning the Bhagavad Gita is a necessity that must be carried out by Hindu students. Every day, even every time students should take their time to learn to read the Bhagavad Gita. A good learning process is a learning process that can make it easier for students to understand the Bhagavad Gita material being taught. In this study, the information provided by the application includes an understanding of the Bhagavad Gita, the contents of the verse from the Bhagavad Gita, assistance on how to read the sloka properly and correctly according to the existing recommendations. This system provides interactive information in the form based on videos on how to recite the verse Bhagavad Gita, as well as the contents of the verse and its translation.
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Rajarajan, Kesava. "THE VEDAS AND BHAKTI HARMONIZED - KŌVALŪR: THE MUTAL ĀḺVĀRS AND TIRUMAṄKAI." ShodhKosh: Journal of Visual and Performing Arts 2, no. 2 (August 18, 2021): 14–33. http://dx.doi.org/10.29121/shodhkosh.v2.i2.2021.27.
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The unanimous opinion among religious philosophers is that the Vedas and bhakti are two different denominators of approach to God in Indian tradition. However, the Tamil Vaiṣṇava mystics, the Āḻvārs find a harmonious blend of the two modes in ritual worship. The present article examines the pros and cons of the problem from a study of the hymns beginning with the Mutal (Early) Āḻvārs and last in the train, Tirumaṅkai. The cited hymns are replete with the bounties of nature associated with the divyadeśa-Kōvalūr that we examine for a case study. Bhakti or the Veda is the euphony linked with nature. The present article explains how the Āḻvārs had harmonized the Veda with bhakti. These are complementary modes of approach to God. They are not conflicting phenomena. By the way, data bearing on flora and fauna dumped in the twenty-one hymns on Kōvalūr are presented in a capsule (Attachment).
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Soni, Kshiti. "Introduction of Ayurveda and Human Potential: The First Life Science." Journal of Phytopharmacology 1, no. 2 (October 25, 2012): 1–5. http://dx.doi.org/10.31254/phyto.2012.1201.
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Ayurveda is a holistic system of medicine that is indigenous to and widely practiced in India. The word Ayurveda is a Sanskrit term meaning “ science of life.” Ayu means “ life” or “ daily living, and Veda is “ knowing.” Ayurveda was first recorded in the Vedas, the world’s oldest extant literature. This healing system has been practiced in daily life in India for more than 5,000 years.
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Gangwal, Jyoti, and Sanjay Kholiya. "SIGNIFICANCE OF SHARIR RACHANA (ANATOMY) IN POSITION OF GIVING BASTI AND NASYA." December 2020 8, no. 12 (December 18, 2020): 5299–304. http://dx.doi.org/10.46607/iamj1508122020.
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Ayurveda, the science of life which deals with the maintenance of physical, mental and spiritual well-being of an individual has its origin thousands of years ago from Vedic period. Among the four Vedas, Atharva Veda contributes more to Ayurveda. Ayurveda is also considered as fifth Veda or Upaveda. Ayurveda is divided into eight main branches for the convenience in clinical practice. They are Shalya Tantra, Shala-kya Tantra, Kaya Chikitsa, Kumarabritya, Bhuta Vidhya, Agada Tantra, Rasayana and Vajikarana Tantra. In Kaya Chikitsa there are some therapeutic procedures included which was mentioned by ancient Achar-ya. They are five in number. Nowadays these procedures have their separate branch, known as Pan-chaKarma. Present article only based on position of giving Basti and Nasya. Correct position during these procedures helps in benefits of therapy. According to Acharya Charak Vaman, Virechana, Niruha Basti (Asthapana Basti), Anuvasana Basti, Nasya are the five procedures of PanchaKarma. He mentioned fur-ther types of Basti and Nasya in Chikitsa Sthan.
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Suhardi, Untung. "ETIKA KOMUNIKASI DALAM VEDA (TINJAUAN FENOMENOLOGI PADA ERA GLOBALISASI)." Jurnal PASUPATI 5, no. 1 (December 30, 2018): 61. http://dx.doi.org/10.37428/pspt.v5i1.129.
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This research using triggered with the phenomenon that it is this day of the importance of the application of ethics in the life of , especially ethical in the vedas that exist in the life of religious social .This research using analysis deksriptif qualitative done with the approach phenomenology in of life at literature hindu .Research discussed about the history of communication in the vedas , ethics communication in the vedas and efforts the preservation of the implementation of the communication in the life of religious social . The result of this research showed that form of communication which limited only speak to your neighbor, but hindu give the findings for donations to civilization mankind that communication the most essential relationships are vertical with the almighty.Communication used in basic hindu thought this is what made the concept of the balance between spiritual life and a globe which is later, becomes the basis for behavior communicate in life in the present.In relation to the process communication veda is very long apply pattern interaction with your neighbor and its environment good horizontally with fellow human beings began of the family, the community and even to the national interest and state.Their effort to preserve ethics communication in the vedas formed by openness individual, the integration of all components hindu, capital intellectual as turning point in progress human resources, and sanction to local knowledge.
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ZIMA, Matej. "Izvori temeljnih principov vede fengshui skozi pojem korelativne kozmologije." Asian Studies 4, no. 2 (August 10, 2016): 201–28. http://dx.doi.org/10.4312/as.2016.4.2.201-228.
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V članku obravnavam osnovne prvine kitajske vede fengshui 风水, ki se je razvila iz specifično kitajskih tehnično-magičnih praks. Zahodni tehničnih viri se pri raziskavi vede feng shui kažejo kot nezadostni, zato se posvečam klasičnim kitajskim izvorom te vede. Tem sledim zlasti skozi prevladujoči diskurz korelativne kozmologije iz dinastije Han, ko nastane tudi predhodnica vede fengshui – veda kanyu 堪舆. Fengshui v obdobju Šestih dinastij ter dinastijah Sui, Tang in Song doživi svoj razcvet, zlasti pa se takrat začne pojavljati prva prava fengshui literatura, ki jo v okviru »izumljanja tradicije« proizvajajo konfucijanski izobraženci. V dinastijah Yuan in Ming, ki tem tokovom bolj ali manj sledita, se fengshui že popularizira in postane del množične kulture. V dinastiji Qing poleg obravnavanja kulturnega pojava vede fengshui znotraj leposlovja opazimo tudi prve spremembe njenih praks, ki so plod zahodnih znanosti.
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Hernández Quiroz, Anselmo. "El aporte del <em> Ṛg-Veda</em> a la doctrina no dualista (<em>advaita vedānta</em> ) según Śaṅkara." Estudios de Asia y África 57, no. 2 (April 21, 2022): 219–48. http://dx.doi.org/10.24201/eaa.v57i2.2713.
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Śan·kara acepta el Veda como fuente escritural ortodoxa para averiguar acerca del dharma y del brahman. En general, se ha estudiado ya gran parte de las interrelaciones textuales que este autor entreteje principalmente alrededor de las upaniṣad para argumentar su doctrina no dualista (advaita vedānta), así como las estrategias de interpretación que emplea. Sin embargo, casi no se han estudiado las relaciones textuales en sus comentarios respecto a otras fuentes canónicas védicas; por ejemplo, el Ṛg-Veda. La pregunta principal que abordo en este artículo es: ¿qué aporta el Ṛg-Veda a la doctrina no dualista (advaita vedānta) según Śan·kara? Investigo aquí un par de conexiones entre su comentario a los Brahma-Sūtra y el Ṛg-Veda.
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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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Gatot Wibowo. "FILSAFAT ADVAITA VEDANTA DALAM PERSPEKTIF HINDUĪŚṀE." Widya Aksara : Jurnal Agama Hindu 27, no. 1 (March 5, 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 tuntunan dan penciptaan tambak śuci bagi umat pengikutnya untuk menghadapi dinamika yang terjadi di Zaman Kali Yoga. Kitab Rgveda Saṁhitā oleh Sumantu, Kitab Samaveda oleh Mahāṛṣi Jaimini, Kitab Yajur Veda Saṁhitā oleh Mahāṛṣi Pulaha, dan kitab Atharvaveda oleh Mahāṛṣi Vaisampayana yang mengalami perkembangan baru menjadi Catur Veda Sirah ketika sampai di Indonesia dan merupakan pedoman otodidaktis Advaita Vedāṅta seorang Brāhmaṇa kepada sisyanya dalam memahami ajaran : Bṛāhman dan Ātman yang dijabarkan dalam kitab Brāhma Śūtra atau Vedāṅta Śūtra juga dikenal dengan nama Śarīraka Śūtra secara Tattva Upaniṣad.
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Freschi, Elisa. "The Role of paribhāṣās in Mīmāṃsā: Rational Rules of Textual Exegesis." Asiatische Studien - Études Asiatiques 72, no. 2 (August 28, 2018): 567–95. http://dx.doi.org/10.1515/asia-2018-0018.
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Abstract This article provides a first investigation on the metarules adopted in the Mīmāṃsā school of textual exegesis. These are not systematically listed and discussed, but they can be seen at work throughout the history of Mīmāṃsā. The Mīmāṃsā school has the exegesis of the sacred texts called Veda as its main focus. The metarules used to understand the Vedic texts are, however, not derived from the Veda itself and are rather rational rules which can be derived from the use of language in general and which Mīmāṃsā authors recognized and analyzed. Since the metarules are considered to be not derived from the Veda, it is all but natural that later authors inspired by Mīmāṃsā apply them outside the precinct of the Veda, for instance in the fields of textual linguistics, poetics, theology and jurisprudence.
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Kremenšek, Slavko. "H genezi razmerja med etnologijo in geografijo." Dela, no. 3 (December 1, 1986): 12–26. http://dx.doi.org/10.4312/dela.3.12-26.
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Ko smo pred leti govorili o razmerju med etnologijo in slavistiko, smo med drugim ugotovili, da si etnologija in slavistika po svojem izviru nista v takšnem sorodstvu, kakor se to običajno zdi. Etnologija je kot posebna veda nastajala v drugačnem sorodstvenem razmerju, kakršno se ji pripisuje, ko njen nastanek povezujejo z razdobjem romantike. Kot plod razsvetljenskih družboslovnih koncepcij se je etnologija najprej rojevala v okviru državoznanstva, v sestavu tako imenovane statistične vede. Bila je blizu geografiji in se je uveljavljala v razsvetljenski historiografiji; tudi pri nas.
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Rodriguez, Dexi, and Italo Goti. "Relaciones biométricas y sedimentarias de Americonuphis reesei en períodos de extracción y veda, golfo de Montijo, Panamá." Visión Antataura 4, no. 2 (December 11, 2020): 35–48. http://dx.doi.org/10.48204/j.vian.v4n2a3.
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Se analizó el estado biológico del poliqueto de importancia comercial Americonuphis reesei en zonas de captura, en periodos de extracción y veda en las playas Pacora y Tres Islas, golfo de Montijo, Panamá. Se recolectaron muestras durante seis meses, tres en periodo de extracción de 2015 y tres en periodo de veda de 2016, durante la marea más baja de sicigia mensual, en tres cuadrantes de 5 x 5 m2, paralelo a la línea de agua, capturados con bomba de aire de bicicleta, para analizar la biometría y cálculo de la densidad. La talla y peso en período de extracción fue de 1,06 m y 40,45 g, mientras que en período de veda fue de 0,98 m y 29,0 g respectivamente, la densidad en período de extracción varió de 2,45 a 12,85 ind/m2 en Playa Pacora, en período de veda de 0 a 0,05 ind/m2 en Playa Tres Islas.
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Hernández Quiroz, Anselmo. "Acerca del referente último del Ṛg Veda." Estudios de Asia y África 55, no. 1 (December 10, 2019): 43. http://dx.doi.org/10.24201/eaa.v55i1.2579.
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Las traducciones más recientes del Ṛg Veda consideran este texto como un ejemplar de poesía litúrgica o literatura religiosa. Sin embargo, no se discuten claramente los parámetros con los cuales se le cataloga así. Es relevante volver a preguntar: ¿el Ṛg Veda es un texto religioso?, ¿está asociado a algún tipo de religión? Investigo la cuestión del referente último tal como se plantea en el Ṛg Veda. Argumento que hay pasajes tanto de determinación como de indeterminación textual esparcidos homogéneamente, por lo que, al no poder hablar rigurosamente de determinación o indeterminación total, el referente último que se denota no está definido. Por ello considero que el pensamiento védico más antiguo —atestado en el Ṛg Veda— difiere tanto del pensamiento religioso como del filosófico, pues éstos quedan definidos por los conceptos de “dios” y “principio”. En cambio, propongo entender el pensamiento védico más antiguo como un ejemplar de poesía iniciática.
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Mahto, Manpuran, and P. K. Jain. "Vacuum Electronic Devices and Applications." Defence Science Journal 71, no. 03 (May 17, 2021): 307–8. http://dx.doi.org/10.14429/dsj.71.17004.
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This issue of Defence Science Journal (DSJ) contains a collection of nine manuscripts from National Symposium on Vacuum Electronic Devices and Applications (VEDA-2019). Vacuum Electronic Devices and Applications Society organises VEDA symposium/conference/workshop every year at different locations of India. VEDA has established itself as a leading platform for active and innovative research of microwave tubes. It provides a forum for knowledge sharing and exhibition of theoretical and technological development in the general areas of vacuum electronics devices and its system applications. It organises special session to enhance Research Institutes – Industries and Academia Interaction.
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Sudaryati, Ni Luh Gede. "PEMANFAATAN DAN MAKNA AIR DALAM VEDA." VIDYA WERTTA : Media Komunikasi Universitas Hindu Indonesia 1, no. 2 (October 10, 2018): 107–16. http://dx.doi.org/10.32795/vw.v1i2.194.
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Air merupakan kebutuhan yang sangat penting dalam suatu makhluk hidup mengingat, air menjadikan segala jenis makhluk hidup dapat tumbuh dan berkembang dengan baik. Penelitian ini bertujuan untuk memberikan gambaran mengenai pemanfaatan dan makna air dalam Veda. Penelitian ini menggunakan desain penelitian deskriptif kualitatif. Penelitian ini dilakukan selama 1 bulan pada bulan Oktober 2018. Berdasarkan hasil kajian menunjukkan bahwa pemanfaatan air di masyarakat bersumber dari ajaran Veda, yang memiliki makna di masing-masing pemanfaatan tersebut. Adapun pemanfaatan dan makna air dalam Veda sebagai berikut: Air sebagai makna penyembuhan, makna kesuburan, makna penyucian, makna keabadian, makna siklus, dan air sebagai makna pelestarian.
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Travis, Frederick T., Paul Morehead, and Niyazi Parim. "Effects of Gandharva Veda Music on Mood States, Health, and Brain Functioning." International Journal of Psychological Studies 15, no. 1 (January 4, 2023): 8. http://dx.doi.org/10.5539/ijps.v15n1p8.
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Background and Objectives: This paper explores effects of Gandharva Veda music--traditional North Indian music-- on emotional and physical well-being. Hypothesis: Gandharva Veda music balances the mind and body. Materials and Methods: A professional Gandharvan performed 16 live and two online concerts. Mood states were assessed with the Profile of Mood states (POMS) at the live concerts, emotional and physiological balance were assessed during the online concerts using a traditional Ayurveda diagnostic technique called “pulse diagnosis,” and the EEG of a single Gandharvan was recorded while she played a raga. Results: In the first study (n=1,800), Gandharva Veda music led to significant decreases of negative emotions and significant increases of positive emotions. In the second study, 78 Ayurveda students reported significantly higher levels of vibrant health and significant lowers level of physiological blockages after the ragas. In the last study, high theta1 and alpha1 coherence patterns were seen both during meditation practice and when the Gandharvan played the ragas, along with higher 12 – 50 Hz coherence during the ragas. Discussion: The responses on the POMS and pulse reading support the prediction that Gandharva Veda music creates a healthy influence for the listener. Also, the coexistence of higher alpha1 coherence, a marker of inner silence, and higher 12-50 Hz coherence, a marker of goal-oriented performance suggests that playing Gandharva Veda music may culture inner silence as the performer plays complex musical passages. Conclusion: Future research is warranted to explore the application of Gandharva Veda music across a wider population of healthy and clinical patients.
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Ôhashi, Yukio. "The Legends of Vasiṣṭha – A Note on the Vedāṅga Astronomy." Highlights of Astronomy 11, no. 2 (1998): 719–21. http://dx.doi.org/10.1017/s1539299600018578.
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In this paper, I would like to discuss some topics about the Vedāṅga astronomy, which is a kind of ancient Indian astronomy.The Vedāṅga (limb of the Veda) is a class of works regarded as auxiliary to the Veda. It consists of six divisions, one of which is astronomy (jyotiŢa).
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R, Rameswari. "Religious Beliefs in "Silambu"." International Research Journal of Tamil 4, S-10 (August 10, 2022): 14–20. http://dx.doi.org/10.34256/irjt22s103.
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Man is not only an animal that eats, dresses, and lives, but also an animal with religious knowledge. Only man, unlike animals, has discovered a superhuman power to protect himself from threatening evil and to obtain what he desires. How the ancient people came to think about religion is an unending debate among anthropologists and realists. He mentions that scholars like "Periluite" and others like "Thurkiyam" think that the fear that appeared in the people is the reason for the emergence of religion. The text says that there was a principle behind the fact that Veeduperu (Salvation), Meyporul (Reality), Illatthuravu (Give up material life), Vethanambikkai (Belief in Vedas), Nadukal Vanakkam (Salutation to Hero Stone), the number three, Veda and Velvi (Veda and Sacrifice), are considered to be religious as well as subjected to scrutiny and appropriate that being religious is wise. Therefore, Ilango has also indicated the state of meditation of the saints of Jainism. It can be seen in three places in Silapathikaram that the people of that time gave importance to the number three in their lives. Countless sounds are heard in the city of Madurai. Then it can be known that the Vedas have been used in a faith-based manner by the fact that they are recited and the sound is heard. During the Silapathikaram era, virtuous Brahmins lived all over Tamil Nadu. They recited the Vedas, made prayers, and performed their six types of activities, such as reciting, desiring, conducting prayers, and offering gifts. The Epic emphasises the excellence of the Vedas by praising the maadalan. "Gods are peerless warriors who do good." According to the Greek philosopher, Euchemerus, after the deaths of these heroes, the people began to worship them as gods. But he also accepts the worship of dead ancestors as the root cause of religion. Despite these differences of opinion, religion is a very deep subject that resonates with man's deep experiences. A place where the thoughts and dreams of billions of minds flash, explaining the religious beliefs of the Silapathikaram period.
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Mokhtar, Saifulazry, Habibah @. Artini Ramlie, Junaidah Januin, Esther Jawing, and Abang Mohd Razif Abang Muis. "ANALYSIS OF EQUATIONS AND DIFFERENCES IN COMMUNICATION PRINCIPLES IN THE QUR'AN AND VEDA." International Journal of Education, Psychology and Counseling 7, no. 45 (March 15, 2022): 152–65. http://dx.doi.org/10.35631/ijepc.745012.
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Discipline of communication science emerges as an academic subject in the West and is relatively slow to develop in an Islamic perspective. The Holy Book of the Quran and the Book of Veda highlights an effective approach to communication, but not much has been studied. Thus, researchers have found that the lack of knowledge in the principles of Islamic communication and Veda has resulted in his appreciation of not being thorough in life. Researchers issued several principles of communication found in the Quran and the book of Veda as a guide to the development of Muslim and Buddhist communities. This study contributed to the new findings by presenting a comparison between the principles of Islamic communication in the Quran and the principles of communication found in the Eight Noble Roads through the book Veda. Some similarities between the two forms of communication principles will be expressed in this study and based on the verses of the Quran and the terminology found in the book Veda. Some similarities between the two forms of communication principles will be highlighted in this study and based on the verses of the Quran and the terminology found in the Book of Veda. The main findings in this study are four similarities to Islamic and Buddhist communication principles as well as ten differences in the principles of communication between the two books. Thus, the findings from this study can make a new contribution to the field of communication knowledge by highlighting the significant of the principles of Islamic and Buddhist communication that are more effective in life. Researchers hope that these findings will help the Muslim community and Buddhists to be more thorough in their speech to ensure a more peaceful and harmonious society in line with the plural society in Malaysia.
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Galewicz, Cezary. "L’Anyōnyam. Un rituel de récitation des textes sacrés au Kerala." Annales. Histoire, Sciences Sociales 60, no. 3 (June 2005): 551–71. http://dx.doi.org/10.1017/s0395264900021648.
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RésuméTransmettre les textes sacrés en Inde a toujours été l’affaire des communautés de lettrés. Dans le cas du Veda, longtemps préservé sous une forme orale seulement, il s’agissait de faire preuve d’une grande dextérité en matière de connaissances textuelles, nourries d’une mémorisation à la fois individuelle et collective. L’écrit n’était pas considéré comme un médium assez sûr pour préserver le savoir sacré, entraînant très tôt la croyance magique dans le fait que le Veda – le savoir sacré par excellence – devait être récité sans aucune erreur ou faute de prononciation. L’article examine les méthodes mnémotechniques sophistiquées destinées, sous forme d’une compétition, à assurer une transmission parfaite du Veda, ici dans le cas de la communauté Nambudiri du Kerala.
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K, Lakshmi Narasimhan. "Tamil expertise and Service to Tamil by Sri Vaishnava Acharyaas." International Research Journal of Tamil 3, no. 4 (September 17, 2021): 130–34. http://dx.doi.org/10.34256/irjt21416.
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Sri Vaishnava Tradition has been considering both Sanskrit and Tamil as its two eyes and hence the scholars were refered as “Ubhaya vedantins” (Knowledgeable in both Tamil and Sanskrit). It is popular belief that Acharyas are very fluent in Vedas, Upanishads and the rest while not so much accustomed to Tamil literature. On the contrary the early Acharyas have excelled in their knowledge of Tamil literature and have used their Tamil vocabulary to enrich their commentaries for Divyaprabandams. From Acharya Ramanuja to present day heads of Vaishnava tradition have maintained that Divyaprabandams have to be revered as “Veda samyam” and often referred to them as “Tamil Marai” (Vedas in Tamil). This essay presents glimpses in to the commentary literature and the life style of Acharyas to throw light into the knowledge and service rendered by Acharyas for the Tamil language
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Suartini, Ni Kadek, and Ni Kadek Surpi. "Etos Kerja dalam Hindu dan Relevansinya dengan Kompetensi Abad 21." Satya Widya: Jurnal Studi Agama 5, no. 2 (December 29, 2022): 83–100. http://dx.doi.org/10.33363/swjsa.v5i2.916.
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Etos kerja merupakan nilai dasar yang sangat penting ditanamkan dalam Veda. Etos kerja ini akan menuntun umat manusia terhadap kesejahteraan dan jagadhita. Etos kerja dalam veda ini merupakan basic skill yang dapat dikembangkan sesuai dengan kebutuhan jaman. Abad 21 yang ditandai dengan perkembangan ilmu penegtahuan dan teknologi mengubah banyak hal dalam hidup manusia diantaranya jenis dan cara dalam bekerja. Namun etos kerja yang diajarkan dalam Veda seperti rajin, gigih, kreatif, kuat dan lihai dalam mengatur keuangan merupakan modal dasar dalam kehidupan. Sementara pada abad 21 ini, diperlukan berbagai skill seperti komunikasi, kreativitas dan inovasi, kolaborasi dan kemampuan berpikir kritis sesungguhnya menemukan kaitannnya dengan semangat dan nilai yang diajarkan sejak jaman lampau. Umat manusia dan umat Hindu semestinya menemukan semangat dengan modal dasar etos kerja yang telah diajarkan sejak jaman lampau ini
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Jakubowicz, Mariola. "Rec.: Ľubor Králik, "Stručný etymologický slovník slovenčiny", VEDA, vydavateľstvo SAV – Jazykovedný ústav Ľudovíta Štúra SAV, Bratislava 2015, 700 ss." Studia z Filologii Polskiej i Słowiańskiej 53 (December 24, 2018): 377–85. http://dx.doi.org/10.11649/sfps.2018.023.
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Review: Ľubor Králik, Stručný etymologický slovník slovenčiny, VEDA, vydavateľstvo SAV – Jazykovedný ústav Ľudovíta Štúra SAV, Bratislava 2015, 700 pp.The article is a review of Ľubor Králik’s etymological dictionary, the first one of this kind devoted entirely to the Slovak language. Rec.: Ľubor Králik, Stručný etymologický slovník slovenčiny, VEDA, vydavateľstvo SAV – Jazykovedný ústav Ľudovíta Štúra SAV, Bratislava 2015, 700 ss.Artykuł stanowi recenzję słownika etymologicznego autorstwa Ľubora Králika, pierwszej tego typu publikacji poświęconej w całości językowi słowackiemu.
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Sulastri, Ni Gusti Made. "KOMUNIKASI SIMBOLIK DALAM UPACARA AGNIHOTRA DI ASHRAM VEDA POSHANA DESA PAKRAMAN SADING KECAMATAN MENGWI KABUPATEN BADUNG." Jurnal Penelitian Agama Hindu 1, no. 2 (October 6, 2017): 521. http://dx.doi.org/10.25078/jpah.v1i2.292.
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<p><em>Bhakti yoga is one of ways to realize the power of God. Bhakti yoga implementation can be done through Yajna, with intention on moksa and creat jagadhita based on dharma. Yajna is a form of Veda implamantatiion. One of the form of Yajna is Agnihotra ritual as Yajna for the god of fire (Agni Dev) in kunda. This ritual is a legacy as the highest Yajna and has done by Rshi. Based on those background, the problems of this research were: (1) How is the form of symbolic communication used in Agnihotra ritual at Ashram Veda Poshana?, (2) What are the functions of symbolic communication in Agnihotra ritual at Ashram Veda Poshana?, (3) What are the meaning of symbolic communication in Agnihotra ritual at Ashram Veda Poshana in Sading villange, Mengwi subdistrict, Badung Regency?</em></p><p><em>Specifically, the purposes of this research were: (1) To describe the symbolic communication in Agnihotra ritual, (2) to describe the function of symbolic communication in Agnihotra ritual, (3) and to explore the symbolic communication meaning in Agnihotra ritual. This research used theory of structural functional and symbolic interactionism. The data were collected through literature review, documentation, observation, and interview. And the data were analyzed by qualitative descriptive technique, and presented narratively. </em></p><p><em>Based on the data analysis of this research entitled Symbolic Communication in Agnihotra Ritual at Ashram Veda Poshana, the verbal and non-verbal communication includes the ritual means preparation, Agnihotra ritual execution, praying etiquette, and time and place of the Agnihotra ritual execution. The function of symbolic communication in Agnihotra ritual involves purification function, as Yajna essence, as communication means between prayers and God, as energy source, as homatheraphy. The meaning of symbolic communication in Agnihotra ritual at Ashram Veda Poshana is: Philosophical meaning gives understanding about symbols in the Agnihotra ritual means, Spiritual meaning improves concentration and jnana, and Harmony meaning builds harmonious relationship between people and God, between people, and between people and environment.</em></p>
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Shumkova, R. "Accelerating the rate of development of the bee colonies during the spring feeding with the addition of Mikro Veda Care Apis ®." Agricultural Science and Technology 14, no. 4 (December 2022): 17–22. http://dx.doi.org/10.15547/ast.2022.04.044.
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Abstract. The development of the honeybee colony depends on the availability of pollen and nectar in nature. The nutritional needs of worker bees are supplied from nectar carbohydrates, proteins and other nutrients in the bee pollen. Proper management of the honey bees is very important for successful beekeeping. Some seasonal changes bring about variations in the availability of pollen and nectar for the bees. In this respect, the aim of the study was to determine the influence of Mikro Veda Care Apis® preparation on the development of bee colonies during the spring feeding. The experiment was conducted during the period 11 Apr 2019 – 10 June 2019 at the Experimental Apiary of the Research Centre of Stockbreeding and Agriculture – Smolyan, Bulgaria. The control group was fed with sugar solution (ratio sugar to water-1:1 ) without additives and the experimental group was fed with the product Mikro Veda Care Apis® at a dose of 10 ml/L sugar solution (ratio sugar to water-1:1). The bee colonies that received Mikro Veda Care Apis® have significant differences for the parameters strength of the bee colonies and sealed worker bee brood on 17 May 2019 and 10 June 2019 compared to the control group. We expect our study to be a starting point for a deeper understanding of productivity of the bee colonies during the spring feeding with the addition of Mikro Veda Care Apis®.
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Greenwood, Michael T. "Maharishi Ayur-Veda." JAMA: The Journal of the American Medical Association 266, no. 13 (October 2, 1991): 1769. http://dx.doi.org/10.1001/jama.1991.03470130045011.
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Perlmutter, David. "Maharishi Ayur-Veda." JAMA: The Journal of the American Medical Association 266, no. 13 (October 2, 1991): 1769. http://dx.doi.org/10.1001/jama.1991.03470130045012.
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Salk, Peter L. "Maharishi Ayur-Veda." JAMA: The Journal of the American Medical Association 266, no. 13 (October 2, 1991): 1769. http://dx.doi.org/10.1001/jama.1991.03470130045013.
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Curlee, Paul. "Maharishi Ayur-Veda." JAMA: The Journal of the American Medical Association 266, no. 13 (October 2, 1991): 1769. http://dx.doi.org/10.1001/jama.1991.03470130045014.
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Belok, Steele. "Maharishi Ayur-Veda." JAMA: The Journal of the American Medical Association 266, no. 13 (October 2, 1991): 1770. http://dx.doi.org/10.1001/jama.1991.03470130045015.
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Ryan, Patrick L. "Maharishi Ayur-Veda." JAMA: The Journal of the American Medical Association 266, no. 13 (October 2, 1991): 1770. http://dx.doi.org/10.1001/jama.1991.03470130045016.
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Gorlick, Gary. "Maharishi Ayur-Veda." JAMA: The Journal of the American Medical Association 266, no. 13 (October 2, 1991): 1770. http://dx.doi.org/10.1001/jama.1991.03470130045017.
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White, Gordon C. "Maharishi Ayur-Veda." JAMA: The Journal of the American Medical Association 266, no. 13 (October 2, 1991): 1771. http://dx.doi.org/10.1001/jama.1991.03470130045018.
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Szimhart, Joseph P. "Maharishi Ayur-Veda." JAMA: The Journal of the American Medical Association 266, no. 13 (October 2, 1991): 1771. http://dx.doi.org/10.1001/jama.1991.03470130045019.
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Sampson, Wallace. "Maharishi Ayur-Veda." JAMA: The Journal of the American Medical Association 266, no. 13 (October 2, 1991): 1771. http://dx.doi.org/10.1001/jama.1991.03470130045020.
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Rosedale, Herbert L. "Maharishi Ayur-Veda." JAMA: The Journal of the American Medical Association 266, no. 13 (October 2, 1991): 1771. http://dx.doi.org/10.1001/jama.1991.03470130045021.
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Gorski, Tim. "Maharishi Ayur-Veda." JAMA: The Journal of the American Medical Association 266, no. 13 (October 2, 1991): 1772. http://dx.doi.org/10.1001/jama.1991.03470130045022.
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Patterson, John W. "Maharishi Ayur-Veda." JAMA: The Journal of the American Medical Association 266, no. 13 (October 2, 1991): 1772. http://dx.doi.org/10.1001/jama.1991.03470130045023.
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Nieburg, Herbert A. "Maharishi Ayur-Veda." JAMA: The Journal of the American Medical Association 266, no. 13 (October 2, 1991): 1772. http://dx.doi.org/10.1001/jama.1991.03470130045024.
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Patmas, Michael A. "Maharishi Ayur-Veda." JAMA: The Journal of the American Medical Association 266, no. 13 (October 2, 1991): 1772. http://dx.doi.org/10.1001/jama.1991.03470130045025.
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Hochman, John. "Maharishi Ayur-Veda." JAMA: The Journal of the American Medical Association 266, no. 13 (October 2, 1991): 1773. http://dx.doi.org/10.1001/jama.1991.03470130045026.
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