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Journal articles on the topic 'Vedic Sacrifices'

Author: Grafiati

Published: 5 June 2025

Last updated: 2 August 2025

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1

Nayana, Goswami. "The Pañcamahāyajñas - A General Study." International Journal of Trend in Scientific Research and Development 4, no. 2 (2020): 954–57. https://doi.org/10.5281/zenodo.3843237.

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According to the Vedic tradition and culture, yajña literally means sacrifice, devotion, worship, offering etc. In the various scriptures of the Vedic literature, the Vedic sacrifices are described in detail. From the ancient Vedic times the five daily observances or sacrifices were prescribed as the Pañcamahayajñas. The combinations of five great sacrifices are called here the Pañcamahayajñas pañcanam mahayajñanam samahara pañcamahayajñam . The Satapatha Brahma a and Taittiriyara yaka mention about the Pañcamahayajña

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2

Shukla, Kripa Shankar. "Main Characteristics and Achievements of Ancient Indian Astronomy in Historical Perspective." International Astronomical Union Colloquium 91 (1987): 9–22. http://dx.doi.org/10.1017/s0252921100105809.

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Ancient Indian astronomy may be classified into two main categories: (1) the vedic astronomy and (2) the post vedic astronomy. The vedic astronomy is the astronomy of the vedic period i.e. the astronomy found in the vedic saṃhitas and brāhmanas and allied literature. The principal avocation of the people in the vedic times being the performance of the vedic sacrifices at the times prescribed by the śastras, it was necessary to have accurate knowledge of the science of time so that the times prescribed for performing the various vedic sacrifices could be correctly predicted well in advance. Ast

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3

Cavallin, Clemens. "Sacrifice as action and actions as sacrifices: the role of breath in the internalisation of sacrificial action in the Vedic Brahmanas." Scripta Instituti Donneriani Aboensis 18 (January 1, 2003): 19–35. http://dx.doi.org/10.30674/scripta.67280.

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Over the last hundred years different attempts have been made to explain why sacrifices have had such a prominent place within many religious traditions. Such theories of sacrifice are sometimes part of a more general theory of (religious) rituals, or a theory of religion in general. In most cases, actual sacrifices are thus explained through recourse to their position within a more general category. The opposite is, however, sometimes the case, i.e. a theory of one sacrificial tradition is extended to cover all sacrifices, or even ritual in general. The aim of the following discussion is to d

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Pathik, Pratishtha. "The Historical and Philosophical Exegesis on Yagya in Ancient India." Interdisciplinary Journal of Yagya Research 2, no. 1 (2019): 20–28. http://dx.doi.org/10.36018/ijyr.v2i1.19.

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Yagya or sacrifice has been an integral part of Indian history and culture. More particularly in ancient India, Yagya appears as the backbone of entire social and political structure. Thus, most of the Vedic literature revolves around the sacrificial ritual in different forms for numerous purposes. In contemporary world, when the scientific temperament dominates almost all spheres of life, masses seek to comprehend everything pertaining to human lives in a rational way. However, the recognized truth is that human society exists in a dilemmatic situation where on one hand they are not ready to

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Pandey, A. N. "Surā - The Liquor and the Vedic Sacrifices." Indian Historical Review 28, no. 1-2 (2001): 189–92. http://dx.doi.org/10.1177/037698360102800216.

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6

Et al., Thanakorn Choosukhserm. "Ritual of ancestor Sacrifice and Social Function in the Veda and Thai People." Psychology and Education Journal 58, no. 1 (2021): 1744–50. http://dx.doi.org/10.17762/pae.v58i1.977.

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The objectives of this academic article aimed to 1) to study the ritual of ancestor sacrifice in the Veda and Thai society and 2) to study the theories of folklore influenced toward the way of life of Vedic people and Thai society. The results indicated that the ritual or ceremony is a kind of activity and function in all human beings’ society which related to and arranged by a doctrine, religion, or belief of tradition and culture for alchemy, supernaturalism or good fortune, etc. Ritual of ancestor sacrifice is a kind of belief in the Vedic period which is worshiped, performed, and continued

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Dr. Saroj Kumari. "Mantradrashta Rishis in Major Puranas: An Analytical study." Research Ambition an International Multidisciplinary e-Journal 9, no. I (2024): 18–20. https://doi.org/10.53724/ambition/v9n1.04.

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Two streams of thought are visible from the Vedic period – the Veda stream and the Purana stream. The Vedas are religious from the very beginning and give importance to the method of sacrifice by referring to a specific deity in sacrifices. In the context of Vedic literature, religion, philosophy and culture in our Indian culture, sages have made a special contribution. Rishis have contributed in making India a Vishwaguru and Indian culture the first culture of the world. Sa Prathama Sanskriti Vishwavara . Shuklajurveda, 7.14 That is, our culture is the oldest. The message of this culture was

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8

Thero, Lenagala Srinivasa. "A Study on Sāmaveda." Journal of Language Studies 6, no. 1 (2022): 1–15. http://dx.doi.org/10.4038/jls.v6i1.1.

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The Sāmaveda teaches us the way of Vedic chanting in the sacrifices and other events. There are 2.637 verses in this Veda which have been kept as the third Veda in order of the four vedas. There are two major parts of Sāmaveda as gāna and ārcikā. Again the gāna section is divided into two as grāmageya and araṇyageya while the ārcika is also divided into two as pūrvārcikā and uttarārcikā. In this paper, the content of the Sāmaveda is scrutinized considering the subdivisions of the text. It is clear that the modern western and eastern music are based on this Sāmavedic melodies and tones. The Ved

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9

Milan, Barman. "Atimārī pratikāre vaidika yajñer bhūmikā." Bharata Vidya XIV, December, 2022 (2022): 6–69. https://doi.org/10.5281/zenodo.8025530.

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অতিমারী প্রতিকারে বৈদিক যজ্ঞ একটি গুরুত্বপূর্ণ ভূমিকা পালন করতে পারে, কারন যজ্ঞের ফলে পরিবেশ যেমন দুষণ-মুক্ত হয় তেমনি বিভিন্ন রোগের জীবাণুকে ধ্বংস করতে সক্ষম হয় ফলে অতিমারী হওয়ার সম্ভবনাও অনেকাংশে কমে যায় ।

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10

Dr. Baikunth nath Shukla and Dr. Vikrant Upadhyay. "The Nature of Education and Culture in the Aranyakas." Integral Research 2, no. 1 (2025): 240–46. https://doi.org/10.57067/ir.v2i1.326.

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The Aranyakas are important texts of Vedic literature, positioned as the final section of the Brahmana texts and are considered the precursor to the Upanishads. Their name is associated with 'Aranya' (forest) because they were studied by ascetic sages in the forest during the Vanaprastha ashram. These texts elaborate on the spiritual and philosophical aspects of sacrifices (yajnas), with in-depth analysis on subjects like prana-vidya (science of life force), atma-tattva (self-realization), the cycle of time, brahma-vidya (knowledge of Brahman), and esoteric worship practices. The language of t

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11

Mandal, Pramod Kumar. "Philosophical Insights of Yagya from Srimad Bhagavad Gita." Interdisciplinary Journal of Yagya Research 7, no. 2 (2024): 18–21. https://doi.org/10.36018/ijyr.v7i2.128.

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Yagya, a cornerstone of Indian culture, is deeply embedded in the Vedic philosophy and rituals that have evolved over time. Initially simple domestic practices, these rituals became complex ceremonial sacrifices, reflecting their importance in promoting social, political, and cultural harmony. The Bhagavad Gita, delivered by Lord Krishna during the Mahabharata war, articulates Yagya's profound meaning as both a physical and an existential act of sacrifice. It teaches that selfless actions performed without personal desire embody Yagya, leading to liberation from the bond of selfishness. This m

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Selvi, Dr R. Tamil. "Ancient Women of India: Unraveling the glorious past of womanhood in the country." Technoarete Transactions on Advances in Social Sciences and Humanities 1, no. 1 (2021): 5–7. http://dx.doi.org/10.36647/ttassh/01.01.a002.

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Women are the most integral part of the society and the roles played by women are considerably remarkable and challenging in nature. The role played by women can be traced back in the time of ancient India due to their sacrifices and contribution to the society. The main objective of this study is to evaluate and analyses the roles played by women in ancient times. This study also curtails information related with the role and status enjoyed by women in ancient India. Keyword : Womanhood in India, Dravidian culture, Vedic period.

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13

Ghosh, Swagata. "Nature of Vedic Ethics and its Critique as Soteriology." Athens Journal of Philosophy 3, no. 3 (2024): 135–48. http://dx.doi.org/10.30958/ajphil.3-3-3.

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The present paper deals with the idea of understanding Vedic ethics as a code of righteous living, in the light of Mīmāṁsā philosophy. The paper also intends to reflect upon the possibility of such methods as a means of attaining liberation. In other words, the Vedas provide us with prescriptive codes of right and wrong actions. It commands us about duties and non-duties, through the performance of rituals, in order to lead a good life. We know that human endeavours are primarily based on attaining the desired, and to prevent the unwanted ends. Hence, the entire effort of human actions lies in

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Chiranjit, Ray. "WOMEN EDUCATION IN INDIA: A PHILOSOPHICAL OVERVIEW." INTERNATIONAL EDUCATION AND RESEARCH JOURNAL - IERJ 10, no. 12 (2024): 229–31. https://doi.org/10.5281/zenodo.15598595.

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In social, political, and economic spaces, education empowers people to claim their rights and fulfil their full potential. As a basis for life in all its facets, education is crucial. Thus, education ought to be a fundamental component of any plan to combat the pervasive gender-based discrimination against all people in our society. Since the 1948 adoption of the Universal Declaration of Human Rights (UDHR), "education for all" has been acknowledged. The principle of equal rights to excellent quality, free, and essential primary education has been maintained by every major international human

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15

Padhy, Sachidananda. "Pancha Yajnya (Five Sacrifices): The Scientific Philosophy of Human Ecological Responsibility Since the Vedic Age: A Review." Journal of Biodiversity 4, no. 1 (2013): 25–44. http://dx.doi.org/10.1080/09766901.2013.11884741.

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16

Agarwal, Ravi P., and Hans Agarwal. "Origin of Irrational Numbers and Their Approximations." Computation 9, no. 3 (2021): 29. http://dx.doi.org/10.3390/computation9030029.

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In this article a sincere effort has been made to address the origin of the incommensurability/irrationality of numbers. It is folklore that the starting point was several unsuccessful geometric attempts to compute the exact values of 2 and π. Ancient records substantiate that more than 5000 years back Vedic Ascetics were successful in approximating these numbers in terms of rational numbers and used these approximations for ritual sacrifices, they also indicated clearly that these numbers are incommensurable. Since then research continues for the known as well as unknown/expected irrational n

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17

Kasparov, Armen R. "Funeral Practice of the Sapalli Culture in the Reflection of Vedic Texts." Povolzhskaya Arkheologiya (The Volga River Region Archaeology) 3, no. 45 (2023): 109–17. http://dx.doi.org/10.24852/pa2023.3.45.109.117.

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Northern Bactria in the Bronze Age became the arena of complex processes of interaction between the local population and the world of the Eurasian steppes. During this period, the early urban agricultural Sapalli culture, where the contacts of the two traditions were reflected not only in material but also in spiritual culture, developed and functioned on the territory of the south of modern Uzbekistan. Based on the results of studies of the burial grounds of Bustan VI–VII, the first-time attempt to verify the funeral rite with the written sources of the ancient Indo-Aryans and Indo-Iranians w

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18

Perera, Randika. "<em>Shabdha Brahman</em>: Yogic Mantra-Oriented Sound Consciousness Experience for the Wellbeing of Humankind." Journal of Research in Music 3, no. 1 (2025): 44–58. https://doi.org/10.4038/jrm.v3i1.41.

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Contemporary wellness seekers utilize the various practices of yoga to promote well-being. As a mind-body intervention, yogic approaches to physical postures, breathing practices, and meditation have enriched the quality of secular and sacred living. However, apart from these practices in ancient India, its theological orientation has introduced a transcendental experience of Shabdha Brahman towards prosperity under a voice and speech-oriented application known as mantra. Considering the significance this study is majorly oriented towards exploring the seeds of the mantra yoga practice accordi

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19

Prabhakar Madella and Brij Govind. "Infeasible Desires of Women in Girish Karnad’s Selected Plays." Journal of Biomedical and Pharmaceutical Research 12, no. 4 (2023): 30–35. http://dx.doi.org/10.32553/jbpr.v12i4.1016.

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This article is a humble attempt to search the identity of women in the patriarchal society prevailing in India. The condition of women in India has undergone several alterations since past millennia. During the Vedic time, women enjoyed a higher status and were extolled to the heights of Heaven by epitomising her as Goddess. Gradually with the passage of time women lost their status and dignity. She is regarded as an abla, a weak and helpless lady who depends upon man for her existence and sustenance. Indian Literature viewed women as role bound possession whose sacrifices preserved the sanct

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20

Beck, Guy L. "Shared Religious Soundscapes: Indian Rāga Music in Jewish, Christian, and Islamic Devotion in South Asia." Religions 14, no. 11 (2023): 1406. http://dx.doi.org/10.3390/rel14111406.

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Music has played a central role in Indian religious experience for millennia. The origins of Indian music include the recitation of the sacred syllable OM and Sanskrit Mantras in ancient Vedic fire sacrifices. The notion of Sound Absolute, first in the Upanishads as Śabda-Brahman and later as Nāda-Brahman, formed the theological background for music, Sangīta, designed as a vehicle of liberation founded upon the worship of Hindu deities expressed in rāgas, or specific melodic formulas. Nearly all genres of music in India, classical or devotional, share this theoretical and practical understandi

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21

Neri, Chiara, and Tiziana Pontillo. "Vrātya or Ancient Indo-Aryan Violence?" Cracow Indological Studies 26, no. 1 (2024): 81–116. http://dx.doi.org/10.12797/cis.26.2024.01.04.

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Jaiminīya-Brāhmaṇa (JB) II 225 and Pañcaviṃśa-Brāhmaṇa (PB) XVII 1.9 have been authoritatively interpreted by Falk (1986: 29–30) as evidence that the Vrātyas behaved in a peculiarly aggressive way. The present study puts forward the hypothesis that such violence was not a distinguishing feature of the Vrātyas, but an inherited common trait of the Indo-Aryan culture, which, for example, is well documented in its strong warrior tradition, in clashes between clans and families for dynastic reasons, in the frequent use of curses and other acts of verbal violence and in the ritual violence of blood

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Dewangan, Mamta, and Vandana Agrawal. "EVOLUTION OF TEMPLE ELEVATIONAL FORM WITH SQUARE CIRCLE METHOD: LAKSHMAN TEMPLE IN SIRPUR." Architecture and Engineering 8, no. 2 (2023): 3–13. http://dx.doi.org/10.23968/2500-0055-2023-8-2-3-13.

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One of the fundamental methods for shaping the constructional geometry of any building is the use of basic shapes: circles and squares. The circle represents vitality or energy, while the square represents strength. In world history, the concept of geometry traces its origins to construction in Egypt and Babylonia, where proportional systems were described through mathematical equations. They later became known as the Pythagorean Theorem, named after Pythagoras. In Ancient India, the concept of geometry starts with the construction of altars for Vedic sacrifices, as per the instructions of the

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Sørensen, Jørgen Podemann. "’Siálfr siálfom mér’ – Hávamál 138 og offerets retorik." Religionsvidenskabeligt Tidsskrift 74 (March 25, 2022): 622–42. http://dx.doi.org/10.7146/rt.v74i.132126.

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SUMMARY: In Hávamál 138, Oðinn describes, in almost provocative, paradox terms, how he was once hanging in a tree, sacrificed to himself. The strange motif has been compared with Vedic ideas of sacrifice, and also Christian influence has been suggested. This paper is an attempt – through a broader comparative study of the circular logic of sacrifice as expressed in religious texts notably from ancient Egypt and Vedic India – to understand the significance and the role of the rhetoric of self-sacrifice in the Hávamál. RESUME: Hávamáls strofe 138 lader i et næsten provokerende paradoks Odi

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Knipe, David M. "Stalking the Sacrifice." Journal of Asian Studies 45, no. 2 (1986): 355–58. http://dx.doi.org/10.2307/2055847.

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This two-volume study of a great Vedic sacrifice, the Agnicayana, or “piling of the fire altar,” accomplishes two ends. First, the work is detailed ethnographic coverage of the twelve-day Agnicayana performed by the Nambudiri Brahmin community in Panjal, Kerala, South India, in April 1975. Parts 2, 4, and 5 include episodic mantraby-mantra outlines of the ritual with translations of key texts, color photographs, line drawings, and maps; a glossary and bibliography are appended. Second, parts 1 and 3 together provide a mini-encyclopedia of current information about the context of Vedic ritual i

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Rajarajan, R. K. K. "Sempiternal ‘Pattiṉi’: Archaic Goddess of the Vēṅkai-tree to Avant-garde Acaṉāmpikai". Studia Orientalia Electronica 8, № 1 (2020): 120–44. http://dx.doi.org/10.23993/store.84803.

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A seal of the Indic culture represents a goddess standing close to a tree and receiving sacrifices. Seven more goddesses, hypothetically the Ēḻukaṉṉimār or Sapta Mātṛkā, are linked with the Tree Goddess. The ancient Tamil Caṅkam literature, the Naṟṟiṇai and Cilappatikāram (c.450 ce), mention a goddess of the vēṅkai tree, the Vēṅkaik-kaṭavuḷ. In Tiṭṭakuṭi in south Ārkkāṭu district is located a temple dedicated to Vaidhyanāthasvāmi, the goddess called Acaṉāmpikai or Vēṅkai-vaṉanāyaki (cf. Dārukavana or Vaiṣṇava divyadeśa-Naimisāraṇya). The presiding goddess of Tiṭṭakuṭi, according to the sthalap

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Veena Suresh and Sreejith SS. "Strengthening Collective Action and Sustainability of Traditional Farmers Organizations from an Indian Philosophical Perspective." European Conference on Knowledge Management 24, no. 2 (2023): 1294–302. http://dx.doi.org/10.34190/eckm.24.2.1523.

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Developing countries like India are formulating various models to improve farmers' lives and agribusiness organizations' sustainability. However, most models focus on technological interventions in improving agriculture production, pest control and creating hybrid seeds that resist climate change to achieve agriculture sustainability. They ignore the role of the collective action approach to ensure the holistic development of farmers and the agriculture sector. There is significantly less attention given to indigenous ways of building collective action and organizational sustainability of the

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Ferrara, Marianna. "One yajña, Many Rituals." Annali Sezione Orientale 76, no. 1-2 (2016): 166–98. http://dx.doi.org/10.1163/24685631-12340008.

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Sacrifice is a keyword in religious studies. Yajña is a governing concept of Vedic literature. On the basis of the major theories of rituals that flourished between the 18th and the 19th centuries, yajña has been referred to as a perfect example of sacrificial pattern in Vedic tradition. However, while ‘sacrifice’ as a category has been widely discussed among scholars from different fields, the equivalence between ‘sacrifice’ and yajña has been tacitly assumed in the notion of ‘Vedic sacrifice’. Focusing on the rise of Indology as a discipline, this article explores the success of ‘sacrifice’

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Chakravarty, Uma. "Vedic Sacrificer and the Officiating Priest." Indian Historical Review 27, no. 1 (2000): 1–11. http://dx.doi.org/10.1177/037698360002700101.

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Thite, Ganesh U. "Ritual: Violence and Non-violence." Cracow Indological Studies 26, no. 1 (2024): 1–11. http://dx.doi.org/10.12797/cis.26.2024.01.01.

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Current paper looks at the vicissitudes of thought on violence and non-violence in India, from Vedic period to the present. The early Vedic people lived a nomadic life and practiced customary animal sacrifice. Gradually, however, they started using euphemisms in connection with ritualistic violence and switched subsequently to non-violent rituals. Possibly, because there was a lot of opposition to ritualistic violence, mainly from the Buddhist and the Jaina thinkers, even the later Hinduism ultimately accepted the principle of ahiṃsā (non-violence). Although at present most followers of Vedic

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Chalise, Keshav Raj. "Cultural Practice of Natural Theology and Environmental Ethics in the Vedas." Literary Studies 35, no. 01 (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

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Rashid Manzoor Bhat and Dr. Lakmini Gamage. "EXPLORING WIDOW REMARRIAGE: A STUDY OF VEDIC INDIA." Journal of Accounting Research, Utility Finance and Digital Assets 1, no. 4 (2023): 595–601. http://dx.doi.org/10.54443/jaruda.v1i4.88.

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The study revisits the contentious issue of widow remarriage in Vedic India through an in-depth analysis of various passages from Vedic texts and different interpretations posited by scholars. The findings suggest that, while it has been historically viewed marriage as an indissoluble sacrament in Hinduism, evidence regarding widow remarriage is not conclusive. Some scholars argue that widow remarriage, specifically to a deceased husband's brother, was practiced during the Vedic era. This assertion is supported by Rigvedic passages X.18.8 and X.40.2, which purportedly hint at the practice. How

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Pokhrel, Mohan Kumar. "Exploration of Vedic Yajña in the Śrīmad Bhāgavata Mahāpurāṇa". Scientia. Technology, Science and Society 2, № 6 (2025): 1–14. https://doi.org/10.59324/stss.2025.2(6).01.

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The concept of Vedic yajña in the Śrīmad Bhāgavata Mahāpurāṇa transcends its conventional understanding as a mere ritualistic sacrifice and is redefined as a profound spiritual act of devotion, wisdom, and self-surrender. While traditional yajñas involve offerings into the sacred fire to maintain cosmic harmony, the Śrīmad Bhāgavata Mahāpurāṇa elevates this practice by emphasizing inner sacrifice-the renunciation of ego, desires, and attachment. It teaches that the highest yajña is the offering of one's thoughts, words, and actions in pure devotion to the Supreme, particularly through bhakti (

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Allen, Nick. "Vedic Sacrifice and the Pentadic Theory of Indo-European Ideology." Religions of South Asia 9, no. 1 (2015): 7–27. http://dx.doi.org/10.1558/rosa.v9i1.29441.

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34

Chapple, Christopher Key. "Sacrifice and Sustainability." Worldviews: Global Religions, Culture, and Ecology 12, no. 2-3 (2008): 221–36. http://dx.doi.org/10.1163/156853508x359994.

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AbstractSacrifice in the Jewish, Hellenistic, and Christian traditions involves a giving up, a surrendering of something for the sake of a greater good. Sacrifice in times past took the form of a bloody offering. In Christianity this has been replaced with the Eucharist, which promotes human conscience and adherence to a moral code. Sacrifice in the ancient Vedic traditions of India entailed the offering of an animal or the symbolic offering of a human being that correlated bodily parts to functions of society and the cosmos. Sacrifice in India in rare instances still includes the killing of a

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Hegarty, James M. "Encompassing the Sacrifice: On the Narrative Construction of the Significant Past in the Sanskrit Mahābhārata." Acta Orientalia Vilnensia 7, no. 1-2 (2006): 77–118. http://dx.doi.org/10.15388/aov.2006.3765.

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Cardiff University  The Mahābhārata has, for millennia, been pivotal to processes of the construction of ideas of the cosmic and social past in South Asia. The text has also been of critical importance in establishing connections between Vedic and post-Vedic cosmic and social self-understandings. The key theoretical issue that underlies both these roles is of the nature of the relationship between narrative and the construction of forms of significant social knowledge in human social groups. The investigation of this relationship presents challenges to received conceptions of cultu

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Gerety, Finnian M. M. "The amplified sacrifice: sound, technology, and participation in modern Vedic ritual." South Asian History and Culture 8, no. 4 (2017): 560–78. http://dx.doi.org/10.1080/19472498.2017.1371505.

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Barot, Gayatriben C. "Funeral Rituals in Vedic Literature." RESEARCH REVIEW International Journal of Multidisciplinary 8, no. 3 (2023): 243–47. http://dx.doi.org/10.31305/rrijm.2023.v08.n03.029.

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In Hinduism, funeral is called last rites. Similar to the marriage rituals, the rituals related to the funeral are also mentioned in the Vedic literature. Antyeshti means the last sacrifice. This Yajna is performed for the dead body of a person who has died. Religious scriptures believe that the insatiable desires of the living being are pacified by performing the rituals performed in the funeral rites of the dead body. Leaving all the illusions and bonds, he moves from the earth to the other world. For this reason, the dead body is duly cremated. Abstract in Hindi Language: हिन्दू

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Smirnov, Nikolay A. "Figure of Brahman and brahminical Ritual Thinking." Chelovek 33, no. 2 (2022): 111. http://dx.doi.org/10.31857/s023620070019514-2.

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The article’s author suggests, that philosophy in Indian culture didn’t arised as a ritual’s overcoming, but arised as a ritual thinking’s development, the most important of that is the unity of word, thought and action, founded on the participants’ ritual’s and everything’s, that happens in it, symbolic identification’s with absolute, eternal divine life’ developments (first of all — world’s creation). The acts of philosophical thought, described in the &quot;older&quot; Upanishads, — this isn’t abstract thinking about world’s principles, which replaced the vedic sacrifice, and a new,

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Kaliff, Anders. "The Vedic Agni and Scandinavian Fire Rituals: A Possible Connection." Current Swedish Archaeology 13, no. 1 (2021): 77–97. http://dx.doi.org/10.37718/csa.2005.05.

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To use ethnographic analogies is not the same as picking up ready-made interpretations from one cultural context and importing them into another. On the contrary, analogies are a powerful and necessary tool for any archaeological interpretation. If we as scientists are not aware of this we will most certainly use our own time and culture as an unconscious analogy: it is not possible to make interpretations, or even to think, without references outside oneself, and such references are nothing but analogies. l will put forward the hypothesis that the Late Bronze Age society of Scandinavia had ri

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Meshel, Naphtali S., Anand Mishra та Hillel Mali. "Talmudo-Mīmāṃsā: Towards a Science of Sacrifice". Harvard Theological Review 117, № 4 (2024): 655–80. https://doi.org/10.1017/s0017816024000282.

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AbstractA distinctive kind of theoretical and analytical discourse on ritual sacrifice evolved within the Indian and Jewish traditions, in Mīmāṃsā and in Talmudic literatures, respectively, introducing special modes of analyzing ritual sacrifice, and elaborate methods of conceptualizing the relations between text and practice. Despite the significant role that comparative studies of Vedic/Brahmanical and biblical/Jewish sacrifice played in the development of the modern study of religion, a detailed comparative study of these emic “sciences of sacrifice” has not yet been carried out.This study

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Pieruccini, Cinzia. "Vīrabhadra, the Dreadful Destroyer of Sacrifice." Cracow Indological Studies 26, no. 2 (2024): 153–74. http://dx.doi.org/10.12797/cis.26.2024.02.06.

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When Śiva is not invited to the great sacrifice organised by Dakṣa, his bride Satī’s father, he emanates from himself the terrible Vīrabhadra, who completely destroys the sacrificial arena. The remote origins of this mythical story, which is extensively narrated especially in the Purāṇas, lie in some myths concerning Rudra, Śiva’s Vedic-Brahmanic precursor. The cult of Vīrabhadra spread throughout South India during the Vijayanagara empire, mainly thanks to the Śivaite sect of the Vīraśaivas. The long-lasting diffusion of his cult is also demonstrated by the wide production of metal plaques de

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Freschi, Elisa, Andrew Ollett та Matteo Pascucci. "Duty and Sacrifice: A Logical Analysis of the Mīmāṃsā Theory of Vedic Injunctions". History and Philosophy of Logic 40, № 4 (2019): 323–54. http://dx.doi.org/10.1080/01445340.2019.1615366.

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Dr., Smriti Sarkar. "King Makers of the Vedic Age: Their Evolution and Influence in Modern Governance." Sanskriti: Journal of Humanities 1, no. 2 (2024): 24–29. https://doi.org/10.5281/zenodo.13920162.

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Abstract This paper explores the evolution and influence of the king makers or electors, known as Ratnins, in Vedic society, as depicted in the <em>Brāhmaṇa</em> texts. In the <em>Śatapatha Brāhmaṇa,</em> eleven Ratnins are identified, categorized as <em>rājāno rājakrit</em> (dynastic) and <em>arājāno rājakrit</em> (non-dynastic). The <em>Taittareya Brāhmaṇa</em> mentions twelve Ratnins, while the Atharva-Veda highlights five, including key figures such as the Sūta (bard) and Rathakāra (charioteer). These king makers played crucial roles in society, particularly during the Rājasūya sacrifice,

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McClymond, Kathryn. "The Nature and Elements of Sacrificial Ritual." Method & Theory in the Study of Religion 16, no. 4 (2004): 337–66. http://dx.doi.org/10.1163/1570068043079037.

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AbstractAfter delineating several basic sacrificial activities in the context of the Vedic and Israelite traditions, the following essay makes three observations about the nature of sacrifice. First, despite the emphasis on death and violence in many dominant treatments, close study indicates that sacrifice is largely a non-violent activity. Therefore, it is inappropriate to focus on killing as a definitive or central element of sacrificial ritual. Second, sacrificial systems include animal, vegetal, and liquid oblations, yet vegetal and liquid substances are generally overlooked in sacrificia

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Smith, Frederick M. "Indra Goes West: Report on a Vedic Soma Sacrifice in London in July 1996." History of Religions 39, no. 3 (2000): 247–67. http://dx.doi.org/10.1086/463592.

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Singh, Sukhnandan, and Deepak Kumar. "The Revolutionary Vision of Deep Yagya (Lamp Sacrifice) and Its Era-Transforming Potential." Interdisciplinary Journal of Yagya Research 7, no. 1 (2024): 01–08. http://dx.doi.org/10.36018/ijyr.v7i1.119.

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In Indian culture, Yagya holds a significant place and is considered the backbone of Vedic culture. Yagya is not just a religious ritual but a method of profound contemplation, philosophy, and practice. Considering the complexities of traditional Yagyas, Yug Rishi Pt. Shriram Sharma Acharyaji introduced the concept of Deep Yagya, which is simple and accessible. Deep Yagya requires less time, space, and money, and is capable of including all sections of society. Its aim is to bring about moral, intellectual, and social reform in society. Through the use of a lamp and incense sticks, this Yagya

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Clooney, Francis X., та Frederick M. Smith. "The Vedic Sacrifice in Transition: A Translation and Study of the Trikāṇḍamaṇḍana of Bhāskara Miśra". Journal of the American Oriental Society 109, № 3 (1989): 458. http://dx.doi.org/10.2307/604162.

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Chillikulam, Thomas. "Hindu Catalyst for Catholic Priesthood." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2010, Vol 13/2 (2010): 76–98. https://doi.org/10.5281/zenodo.4284132.

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An overview of the origin and development of priesthood in Hinduism is given. It was Vedic sacrifice that led to the importance of Hindu priests. Hindu priesthood has changed with the times. It is in the performance of sacraments, especially the last rites, that Brahmins hold sway. Knowledge of the Vedas is of utmost importance to Hindu priests. For Catholic priests too, preaching and teaching the Word is primary. The need of the hour for Catholic priests is to be worthy Ministers of the Eucharist, to be prophetic, and witness to the kenotic nature of Christian priesthood. The ideal for Hindu

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Tank, Sonali. "Sacrifice of Dalit women in the journey of independent India." RESEARCH REVIEW International Journal of Multidisciplinary 8, no. 3 (2023): 302–7. http://dx.doi.org/10.31305/rrijm.2023.v08.n03.038.

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The Indian social system has been very prosperous in the Vedic period. The Vedic period was the time in which the Vedas were composed. The Vedic period was divided into two parts - Rigvedic period, whose time was around 1500 BC. to 1000 B.C. It is considered till and the later Vedic period which was 1000 BC. to 600 B.C. Stayed till the source of information about the Rigvedic period is the Rigveda, hence the early period is called the Rigvedic period. All human beings were equal in Rigvedic society. At that time there was no practice of untouchability and caste system. The society was based on

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Kejriwal, Aditi, and Venkat R. Krishnan. "Impact of Vedic Worldview and Gunas on Transformational Leadership." Vikalpa: The Journal for Decision Makers 29, no. 1 (2004): 29–40. http://dx.doi.org/10.1177/0256090920040103.

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Thought processes, implicit assumptions, beliefs, and attitudes of leaders can be meaningfully studied only if they are interwoven into a composite whole by a cultural thread wherefrom they emanate. This study explores the personality traits and worldview of transformational leaders from an Indian cultural perspective. Indian philosophy provides a framework to help understand a person's mental make-up. It offers the Guna theory, also called the tri-dimensional personality theory, to explain differences across individuals. The Vedic texts also outline concepts like Karma (cause-effect chain or

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