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Acharya, Sushma. "Influence of Buddhism and Vedism in Nepalese Co-operatives." Research Nepal Journal of Development Studies 2, no. 2 (December 31, 2019): 1–11. http://dx.doi.org/10.3126/rnjds.v2i2.29269.
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The universal definition of co-operatives is an autonomous association of persons united voluntarily to meet their common economic, social, and cultural needs and aspirations through a jointly-owned and democratically-controlled enterprise. Co-operatives are the community based member oriented and controlled organizations. It based on values of self-help, self-responsibility, equality, equity, democracy and solidarity. Empowerment, reinvesting and upliftment in economic status of people are the main purpose of co-operatives. The main objective of the study is to investigate how co-operatives can act as agents towards sustainable community development and economic development of Nepal through Vedic and Buddhism perspective. Methodologically, it is a comprehensive interpretive analysis through literature review. In conclusion Nepalese co-operatives do not have impacts or influences of godly philosophies neither Vedism nor Buddhism.
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Tull, Herman. "India and Beyond: Vedism, Hinduism, and the Continuity of Culture." International Journal of Hindu Studies 23, no. 3 (December 2019): 325–30. http://dx.doi.org/10.1007/s11407-019-09267-y.
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Geslani. "Astrological Vedism: Varāhamihira in Light of the Later Rituals of the Atharvaveda." Journal of the American Oriental Society 136, no. 2 (2016): 305. http://dx.doi.org/10.7817/jameroriesoci.136.2.305.
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Gnyawali, Bishal. "Review of vedic Literature from the Perspective of Physical and Human Geography." Geographic Base 6 (October 27, 2019): 1–10. http://dx.doi.org/10.3126/tgb.v6i0.26162.
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Vedas are earliest collection of Hindu scripture. The word Veda was originated from Sanskrit verb ‘Vida’ inane meaning to “to know”. Vedas are collection of knowledge. Literatures, written on the basis of Vedas are called Vedic literature. Itihansas and puranas are also known as Vedic literature. Each and every dimension of geography is expressed in Vedic Literature very strongly. This paper simply tries to present the geographical issue expressed in different Vedic literature. Different research papers written about Vedic geography, books of Vedas and puranas are used as materials for the formation of this paper. Topographic explanation and their classification for regionalization is carefully presented in vedic literature such as Dwipas, Khandas and Barshas. River is praised as mother in Vedas and nature and behavior of river was known by Vedic people. Ricveda is full of praising river. Seasonality month and different weather is explained in different Vedas and vedic literatures. Six seasons and twelve months are explained in vedic literature. Fire, wind, water, earth are taken as different forms of god and praised as human environment interaction. People are discouraged for deforestation means not to destroy home of god. Quantitative and mathematical geography is another great feature of vedic literature. Measurement unit techniques of time and distance are very strong geographical representation of vedic literature. The measurement of time starts from ‘pramanu’ to ‘mahayuga’ and distance starts from ‘pramanu’ to ‘krosha’.
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Шишкин, А. Е. "Transformation of Values in the Context of National and Civilizational Rifts." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, no. 2 (April 10, 2021): 130–40. http://dx.doi.org/10.37482/2687-1505-v095.
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The transformation of value meanings in Russia under the influence of the socio-political technologies of “consciental warfare” took place several times. The first turmoil occurred during the reign of Prince Vladimir through change of religion (from Vedism to Judeo-Christianity) and replacement of Glagolitic script by Cyrillic alphabet. The second unrest was organized in the period of the Seven Boyars; the third, during the October Revolution, while the fourth began under President Yeltsin’s rule and continues to the present day. Vasily Klyuchevsky believed that the essence of the turmoil lies in the national rifts between “soil” and “civilization”. According to Vladimir Solovyov, the struggle between clan and state relations is the main content of the history of Russia. The essence of civilizational rifts lies in the contradiction between globalization and localization in the conditions of cyclic stages of human development, especially pronounced in an era of change, when the clash of cultures intensifies. Nowadays, we have an understanding of how ersatz values are intentionally implanted with the help of soft power, but in order to resist national and civilizational entropy, we must create sociopolitical technologies that ensure consistent security. According to the author, a balance of power in a society can be established through restoring and preserving traditional community values. For Jean Monnet, the communal approach involves gathering the entire humanity into a single fraternal family (the mondialist project) to restrain the power of the market. The “communard methodology” of I.P. Ivanov and A.V. Mudrik considers the communal way of life as a “social phenomenon”, “part of culture” and “national heritage”. This paper suggests constructs for transforming society in the context of communitarianism, where people are authorized to create their own social reality. The new communitarian self-developing system, as an original solution for long-term development of Russia, should become an obstacle to national and civilizational rifts, manifested in social instability and colour revolutions.
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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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Mallik, Sangram Keshari, and Dr Braja Kishore Sahoo. "Vedic Philosophy and Swami Nigamananda." SMART MOVES JOURNAL IJELLH 7, no. 12 (December 30, 2019): 18. http://dx.doi.org/10.24113/ijellh.v7i12.10214.
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Wonder that is India. India is wonderful because of its abundant and affluent cultural heritage. The cultural heritage of India is prudential of its spiritual richness and classical creativity. Vedic literature is the most wonderful and unparallel literary creation of Ancient India. Vedic literature has made this country worthy of worship. Vedas are without beginning and without end. Veda is author-less. It is Apauruseya. They are considered to be the direct word of the Divine. Vedic knowledge appeared in the dawn of the cosmos within the heart of Brahma. Brahma imparted this knowledge in the form of sound (Sabda) to his sons who are great sages. They transmitted the Vedic sound heard from Brahma to their disciples all over universe. There are four Vedas. They are the Rig Veda, Yajur Veda, Sama Veda and Atharva Veda. Four Vedas contain four types of texts such as The Samhitas, The Arankayas, The Brahmanas and The Upanishads. Veda is accepted as a code of conduct to Sanatan Dharma. The teaching of Veda is the concept that the individual is not an independent entity, but, rather, a part of the Universal Consciousness. Upanishads is the manifestation of Vedantic thought. Sada Darshan (Six Systems of Vedanta) is a very important part of Vedic philosophy. Swami Nigamananda a great Master of Vedic Literature achieved Nirbikalpa Sidhi of Vedanta in the year 1904. The philosophy of Vedanta is reflected in the creation of Swami Nigamananda. In his writings (Yogi Guru, Jnani Guru, Tantrik Guru, Premik Guru, Brahmacharya Sadhana and Vedanta Viveka) he has explained the main scriptures of Vedas such as The Upanishads, The Bramha Sutras and The Bhagavad Gita. His philosophy teaches us to love and live in a state of eternal freedom. The Philosophy of Swami Nigamananda is a synthesis of Sankar and Gouranga i.e. knowledge and love. Knowledge envisages the path of analysis and Love, the path of synthesis. In this way Nigamananda convincingly reconciled the two apparently contradictory creeds of Adi Shankaracharya and Gauranga Mohapravu. “He advised his disciples to combine Shankara’s view and Gournaga’s way and walk on this path of synthesis. In fact attainment of Jnana through Bhakti is the nucleus of his philosophy. Through his teachings and works, he proclaimed to the world the fundamental harmony of all religions that there are many paths which lead to the same goal”.
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Keshari Mallik, Sangram, and Dr Braja Kishore Sahoo. "Vedic Philosophy and Swami Nigamananda." SMART MOVES JOURNAL IJELLH 7, no. 12 (December 28, 2019): 17. http://dx.doi.org/10.24113/ijellh.v7i12.10232.
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Wonder that is India. India is wonderful because of its abundant and affluent cultural heritage. The cultural heritage of India is prudential of its spiritual richness and classical creativity. Vedic literature is the most wonderful and unparallel literary creation of Ancient India. Vedic literature has made this country worthy of worship. Vedas are without beginning and without end. Veda is author-less. It is Apauruseya. They are considered to be the direct word of the Divine. Vedic knowledge appeared in the dawn of the cosmos within the heart of Brahma. Brahma imparted this knowledge in the form of sound (Sabda) to his sons who are great sages. They transmitted the Vedic sound heard from Brahma to their disciples all over universe. There are four Vedas. They are the Rig Veda, Yajur Veda, Sama Veda and Atharva Veda. Four Vedas contain four types of texts such as The Samhitas, The Arankayas, The Brahmanas and The Upanishads. Veda is accepted as a code of conduct to Sanatan Dharma. The teaching of Veda is the concept that the individual is not an independent entity, but, rather, a part of the Universal Consciousness. Upanishads is the manifestation of Vedantic thought. Sada Darshan (Six Systems of Vedanta) is a very important part of Vedic philosophy. Swami Nigamananda a great Master of Vedic Literature achieved Nirbikalpa Sidhi of Vedanta in the year 1904. The philosophy of Vedanta is reflected in the creation of Swami Nigamananda. In his writings (Yogi Guru, Jnani Guru, Tantrik Guru, Premik Guru, Brahmacharya Sadhana and Vedanta Viveka) he has explained the main scriptures of Vedas such as The Upanishads, The Bramha Sutras and The Bhagavad Gita. His philosophy teaches us to love and live in a state of eternal freedom. The Philosophy of Swami Nigamananda is a synthesis of Sankar and Gouranga i.e. knowledge and love. Knowledge envisages the path of analysis and Love, the path of synthesis. In this way Nigamananda convincingly reconciled the two apparently contradictory creeds of Adi Shankaracharya and Gauranga Mohapravu. “He advised his disciples to combine Shankara’s view and Gournaga’s way and walk on this path of synthesis. In fact attainment of Jnana through Bhakti is the nucleus of his philosophy. Through his teachings and works, he proclaimed to the world the fundamental harmony of all religions that there are many paths which lead to the same goal”.
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Vallverdú, Jaume. "Hare Krisna." Arxiu d'Etnografia de Catalunya, no. 8 (February 12, 2016): 86. http://dx.doi.org/10.17345/aec8.86-106.
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Per localitzar l'origen del sistema filosòfic-religiós Hare Krisna hem de remuntar-nos al saber oriental dels Vedes. Els fonaments de l'hinduisme i de la civilització hindú els trobem en la religió dels Vedes, que representa l'aspecte més antic en què es manifesten les formes religioses de l’Índia i el mateix pensament humà (Mahadevan, 1991: 17). Tot i que l'aspecte cronològic és poc precís, per algun autor el vedisme és introduït a la Índia nord-oest (el Punjab, conca de l'alt Indo) pels invasors aris entre el 2000 i 1500 abans de la nostra era (Renou, 1991: 9). Es confondria amb el brahamanisme, com a religió de les èpoques antigues, mentre que hinduisme es referiria més a l'evolució religiosa a partir del període vèdic, que els textos històrics acostumen a situar entre el 1400 i el 400 aC.
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S, Bala Janani. "Theoretical Status of Vaishnavism." International Research Journal of Tamil 3, S-1 (June 17, 2021): 164–67. http://dx.doi.org/10.34256/irjt21s126.
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Vaishnavism is a major section of bhakti literature. The Vedic texts, upanishads and agamas describe the theoretical position of the Vaishnava god Thirumal. In the Four Vedas, the oldest of the vedas, The Vaishnavakadava, Thirumal, appears as the main god. The Upanishads, which guide the ethics of life, have highlighted the position of Vishnu. In addition, this article is entitled Vaishnavism in a theoretical position to explore how to worship God through Vaishnavism.
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Manuaba, I. B. Arya Lawa, and I. Nyoman Sudirman. "Descriptions Of Aliens (Extraterrestrial Beings) In Vedic Scriptures." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 2, no. 2 (November 2, 2018): 203. http://dx.doi.org/10.25078/ijhsrs.v2i2.619.
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<p>Polemics emerge when religion is faced to the fact that there are supposedly visitation of intelligent beings from other planets in many cases from ancient times up to now. Vedic literature as basis of Hindu religious teachings is one of many religious resources which can be used as reference to this inquiry. This descriptive-qualitative study aims to (1) clarify whether Vedic Scriptures mention about extraterrestrial life, or intelligent life outside Planet Earth, and (2) enlist categories of extraterrestrial life as mentioned in the Vedic Scriptures. The methods used are literature study and documentary. Result of the study reveals that Vedic Scriptures, especially the four Vedas, Puranas and Itihasas clearly mention about existence of extraterrestrial species (alien beings) and their interactions with humans since the Vedic era. These extraterrestrial beings are of different categories which are more elaborately enlisted in some major Puranic literatures.</p>
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Jainp, Sandhya. "A STUDY ON CONSCIOUSNESS TOWARDS ENVIRONMENTAL PROTECTION IN THE CHAVIDIC PERIOD." International Journal of Research -GRANTHAALAYAH 3, no. 9SE (September 30, 2015): 1–3. http://dx.doi.org/10.29121/granthaalayah.v3.i9se.2015.3251.
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The aim of the research presented is to study consciousness towards environmental protection in the Vedic period. For this, the mantras and axioms of Vedas and Upanishads etc. have been studied in relation to environmental consciousness. In the Vedas, there is a description of environmental protection, pollution and dismantling, and consciousness towards the environment, which verifies that even in the Vedic period, there was a consciousness towards the environment, which in today's context is to hold the welfare of creation and human. .
प्रस्तुत शोध का उद्देश्य वैदिक काल में पर्यावरणीय संरक्षण के प्रति चेतना का अध्ययन करना है। इस हेतु वेद और उपनिषद् आदि के मंत्रों और सूक्तियों का अध्ययन पर्यावरण चेतना के संबंध में किया गया है। वेदों में पर्यावरण संरक्षण, प्रदूषण और निराकरण, और पर्यावरण के प्रति चेतना का वर्णन मिलता है जो इस बात को सत्यापित करता है कि वैदिक काल में भी पर्यावरण के प्रति चेतना थी जिसे आज के संदर्भ में धारण करने में सृष्टि और मानव का कल्याण निहित है।
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Surpi, Ni Kadek. "Metode Pengajaran Veda pada Anak Usia Dini." PRATAMA WIDYA : JURNAL PENDIDIKAN ANAK USIA DINI 2, no. 2 (August 22, 2019): 1. http://dx.doi.org/10.25078/pw.v2i2.1007.
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<p><em>In Hinduism, education begins in the Mother’s womb. However, in relation to CaturAsrama (four stages of human life), education begins at the age of 0-25 years to be able to move to the next level. Vedic education can be done in early childhood as the general definition that children aged 0 years to 6 years. In principle, Vedic teaching can be done at any age, but with different methods. A number of popular methods have been practiced in Vedic teaching since ancient times such as Katha, Gatha, Narasamsi, Mantra, repetition, role- playing and various other methods that can be adapted to local conditions. However, the Vedas are loaded with the teachings of wisdom, truth, and courage must be taught from an early age and further strengthened as adolescence and adulthood. Vedic teaching involves a holistic teaching system that builds people from within and enhances intellectual, emotional as well as spiritual intelligence to build superior and divine human beings as the Vedic ideals</em>.</p>
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Pinchback, C. L., and Damber S. Tomer. "A Multiplication Algorithm for Two Integers." Mathematics Teacher 95, no. 1 (January 2002): 37–39. http://dx.doi.org/10.5951/mt.95.1.0037.
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The term Vedic mathematics usually refers to a set of sixteen word formulas, or sutras, along with their corollaries, that have origin in the Vedas. The Vedas are ancient holy texts from India that can be characterized as the allencompassing repository of Hindu knowledge from eons past. The Urdhva-tiryagbhyam sutra, or algorithm, has similarities to the FOIL (first, outer, inner, last) method that is used in algebra to multiply two binomials. We first illustrate this sutra with examples. Then we focus on similarities between Urdhva-tiryagbhyam and the standard multiplication algorithm, justifications for it, and student projects that relate to this algorithm.
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FULLER, C. J. "Orality, Literacy and Memorization: Priestly Education in Contemporary South India." Modern Asian Studies 35, no. 1 (February 2001): 1–31. http://dx.doi.org/10.1017/s0026749x01003717.
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For the debate on orality, literacy and memorization, India provides some striking evidence. In his comparative analysis of ‘oral aspects of scripture’, Graham gives the Hindu tradition a special place, for the ‘ancient Vedic tradition represents the paradigmatic instance of scripture as spoken, recited word’ (Graham 1987:68). The Vedas, the oldest texts of Hinduism, have been transmitted orally for three thousand years or more, despite the very early implementation of writing, and it is the Vedas as recited from memory by Brahmans that are alone authoritative. A corollary of the spoken word's primacy is that in teaching the Vedas and other texts, although ‘written texts have been used’, ‘a text without a teacher to teach it directly and orally to a pupil is only so many useless leaves or pages’ (ibid.: 74).
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Lundquist, Jesse. "On the Accentuation of Vedic -ti-Abstracts." Indo-European Linguistics 3, no. 1 (2015): 42–72. http://dx.doi.org/10.1163/22125892-00301006.
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This paper offers a new explanation for the barytone and oxytone accents attested for the Vedic -ti-stems. The two accents are commonly taken to derive from separate reflexes of a once unified proterokinetic paradigm, and it is against this account I will propose the divergence is instead chronological: oxytones belong to the oldest layer of the Vedas, barytones to the younger. The diachronic change we observe occurs within the Vedic period, and is localized to the accentual properties associated with the suffix -ti-. Our philological analysis of the -ti-stems across Vedic texts will support the “compositional approach” championed recently by Kiparsky (2010) and Kümmel (2014) against previous approaches. Finally, I will suggest answers to the question of how the accentual properties of -ti- changed based on recent research into the lexical phonology of accent systems.
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Sharma, Rekha. "VEDIC SCIENCE AND ENVIRONMENT." International Journal of Research -GRANTHAALAYAH 3, no. 9SE (September 30, 2015): 1–4. http://dx.doi.org/10.29121/granthaalayah.v3.i9se.2015.3165.
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In the Veda’s natural elements play a pivot role but the international ship of creation was always within the context of its relationship with the creator. The Vedic sages believed that everything in this world stems from divine knowledge (the world) which was first revealed to the group of seers, who then passed this knowledge to successive generations of Vedic seers. The Gala-hypothesis postulates that planet earth is a living organism that adjusts and regulates itself like any other organism, and that for 3.5 billion years, microbes, plant and animals have co-evolved with the environment as one globally integrated super organism. In much the same vein, Deep ecology believes in the essential ecological equality of all species man and mouse, elephant and earthworm. In an interconnected indivisible ecosystem each part is as crucial as the next. The Vedas have categorically explains the role of nature, principle of food, life, intellect, and immortality. Earth, constellations and their roles are also defined in the Vedas. For sun and moon are celestial god air, water and sky, are aerial gods. Earth, river and fire are the terrestrial god. The universe is composed of five elements earth, sky, water, wind and fire. Vedic science urges people to pursue the path of ethical and sustainable economy, which coincides with the philosophy of ecological economics for sustainable development. The conventional economics always favours maximizing the material wealth so that individual will have a better quality of life. In the Vedic tradition, it is clearly stated that the life of each species is meant for well-being of all other species all of the 8,40,000 species on the planet live for each other except for one.
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Larios, Borayin. "Vision, Worship, and the Transmutation of the Vedas into Sacred Scripture. The Publication of Bhagavān Vedaḥ in 1970." Philological Encounters 6, no. 1-2 (July 23, 2021): 15–42. http://dx.doi.org/10.1163/24519197-bja10016.
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Abstract This article discusses the first Indian compilation of the four Vedic Saṃhitās into a printed book in the year 1971 entitled “Bhagavān Vedaḥ.” This endeavor was the life’s mission of an udāsīn ascetic called Guru Gaṅgeśvarānand Mahārāj (1881–1992) who in the year 1968 founded the “Gaṅgeśvar Caturved Sansthān” in Bombay and appointed one of his main disciples, Svāmī Ānand Bhāskarānand, to oversee the publication of the book. His main motivation was to have a physical representation of the Vedas for Hindus to be able to have the darśana (auspicious sight) of the Vedas and worship them in book form. This contribution explores the institutions and individuals involved in the editorial work and its dissemination, and zooms into the processes that allowed for the transition from orality to print culture, and ultimately what it means when the Vedas are materialized into “the book of the Hindus.”
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Dwivedi, O. P. "Vedic Heritage for Environmental Stewardship." Worldviews: Global Religions, Culture, and Ecology 1, no. 1 (1997): 25–36. http://dx.doi.org/10.1163/156853597x00191.
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AbstractAn ethic of environmental stewardship can find valuable support in the world's existing cultural and spiritual traditions. This paper emphasises the Vedic heritage for eco-care, citing as examples numerous passages from Hindu sacred writings, including the Vedas, the Upanishads and the Bhagavad Gita. These scriptures demonstrate an early understanding of the need to temper our material appetites, and most importantly, to treat the earth with care and respect.
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Rao, Y. V. Subba. "RICH HERITAGE OF ANCIENT HINDU WISDOM." International Journal of Research -GRANTHAALAYAH 9, no. 5 (June 3, 2021): 240–49. http://dx.doi.org/10.29121/granthaalayah.v9.i5.2021.3946.
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Vedic Paradigm is a survey of Vedic literature of ‘Para Vidya’ of the unlimited realm of transcendental knowledge besides ‘Apara Vidya’ knowledge of material sciences has stupendous knowledge of science latent in them. Instead of exploring the science latent in the vedic literature by scientific management, Indian academics in support with some more from other countries together chose to nomenclature the rich heritage of ancient Hindu wisdom as “Nationalistic Pseudoscience”. The present study disproved this unwarranted criticism. ‘Jyotish’, one of the six Vedangas and ancillary of the four Vedas since antiquity, taken here in this paper as one example as an embodiment of all modern sciences latent.‘Jyotish’ is defined as the study of the effect of Astrophysics on the earth and all life living on it affording a clue to birth, death, rebirth and liberation of soul while affording proof that the entire subject together with the genesis of its principles is based on sunlight, the electromagnetic wave of light and radiation characterized by frequency or wavelength of oscillations.
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Pokharel, Ramesh. "Developing Trends of Music in the Vedic and Mythological Eras." SIRJANĀ – A Journal on Arts and Art Education 7, no. 1 (September 21, 2021): 60–65. http://dx.doi.org/10.3126/sirjana.v7i1.39352.
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The Vedas are religious texts which inform the religion of Hinduism also known as Sanatan Dharma; meaning eternal order or eternal Path. The Vedic – mythological period is considered to be the golden era in the history of world literature. Not only did the philosophy of the age reach a new pinnacle; but even aspects of music, art, culture, literature, sculpture, religion, and spiritualism were extended to their highest point. Amongst these cultural instruments, Music represents vocal and instrumental sounds combined in such a way as to produce beauty of form, harmony and expression of emotions. During this era music – vocal and instrumental were held in high respect in society. Music had both ritual and secular aspects. Sāmaveda is considered as the root of Vedic music as well as the root of today's south Asian classical music. Sāmagāna was considered as the sound of inspiration for the people of that age. This paper attempts to discuss the musical situations in Vedic and Mythological periods regarding its origin, development, extension and practices in ancient south-eastern i.e. Hindu civilization. The paper also points out why the need and importance of Vedic music in present day society is much more; especially in regards to the adoption of lessons and ethics from Sanatan Hinduism.
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Ghosh, P. "Weber-QUO vedis?" Indian Journal of Otolaryngology and Head and Neck Surgery 47, no. 2 (April 1995): 140–41. http://dx.doi.org/10.1007/bf03047946.
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Lalchhandama, Kholhring. "The (d)evolution of scientific temper in India." Science Vision 18, no. 1 (March 31, 2018): 39–49. http://dx.doi.org/10.33493/scivis.18.01.07.
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Jawaharlal Nehru was most instrumental in instilling scientific temper at the birth of modern India. In contrast, as Bharatiya Janata Party came into power in 2014, their top-down governance is explicitly trying to promote Vedic science. The Prime Minister boasted off of genetics in Mahabharata, and plastic surgery in the Vedas. The origin of Heisenberg’s uncertainty principle form the Vedas is the pride of the Home Minister. The Minister of Science and Technology contended that the Vedas contain better theory than E = mc2. There is increased veneration of cattle. A large-scale promotion of bovine urine and dung as medicine, called cowpathy or, as they embrace it, panchagavya is on the rise. To that effect, gold was discovered in the urine of Gir cows, but really to no effect. Their cows breathe in and out oxygen, and peafowl are confirmed celibates. The Minister of State for Human Resources Development ridiculed evolutionary biology proclaiming that Darwin’s theory is scientifically flawed. We, the people of India, deserve better wisdom. As Nehru would have put it, “a baseless dogma or a hopeless aspiration” of this sort will never elate India, or any nation for that matter, to scientific progression, not to say economic and social developments.
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Ambarnuari, Mery. "Dvaita Vedanta dalam Teks Lontar Bhuwana Mahbah." Sanjiwani: Jurnal Filsafat 10, no. 2 (July 2, 2020): 194. http://dx.doi.org/10.25078/sjf.v10i2.1517.
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<p><em>The development and dissemination of Hindu teachings makes the Vedas Holy Library A lot of text passages, one of which is the regional texts written by citing the teachings in the Vedic Sacred Library. The text of Bhuwana Mahbah Lontar is one of them. The text discussing the creation and preservation of the universe contains teachings that correspond to the dualist Dvaita Vedanta, which, among others, created the universe different from its creations but the creation is still in control God as the ultimate reality.</em><em></em></p>
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Choyimanikandiyil, Kala, and . "Functional Adaptability Essence of Hindu Rituals and Architectural Elements of Traditional Domestic Buildings in Kerala: Excerpt from the Vedas." International Journal of Engineering & Technology 7, no. 3.34 (September 1, 2018): 624. http://dx.doi.org/10.14419/ijet.v7i3.34.19403.
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The four knowledge texts of Hindu religion known as Vedas mainly include praises to God, daily rituals and other aspects such as Medicine, Architecture, food habits, personal duties etc. The paper enumerates the various codified principles of food intake during various seasons and daily rituals adopted by a Hindu in ancient Kerala. The author tries to find the importance of thermal balance of the human body that has been maintained through these codified living habits of a Hindu in Kerala which are based on the Vedas. The paper also inevitably looks into the thermal properties of building and architectural elements described in the Vastusastra which are practised in the traditional Hindu domestic buildings in Kerala state in South India. The paper concludes by stating that the food habits, rituals and building construction methods practised according to Hindu customs of Kerala closely link to the original Vedic texts. Most importantly these sustainable practices were found to suit the adaptability of humans with the climate pattern of coastal Kerala towards attaining thermal comfort.
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Willis, Michael. "Buddhist Saints in Ancient Vedisa." Journal of the Royal Asiatic Society of Great Britain & Ireland 11, no. 2 (July 2001): 219–28. http://dx.doi.org/10.1017/s1356186301000244.
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AbstractThe Buddhist saints, that are the subject of this article, are known from a series of inscribed reliquaries collected by Alexander Cunningham and F. C. Maisey at Sanchi and neighbouring sites in central India. The inscriptions, dating to the circa early first century BC, have been known since readings of them were first published the mid-nineteenth century. The detailed re-examination of the records presented in this article shows that the reliquary inscriptions give special prominence to five Buddhist saints. The names given correspond to the five missionaries who, according to Pali sources, were sent to the Himalayan region at the time of the Third Council in the mid-third century BC. This indicates that (a) the Hemavata school was responsible for the re-vitalization of Sanchi in the post-Mauryan period and (b) that there was a well-established tradition about the nature of the Third Council in the first century BC.
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Rao, Y. V. Subba. "DEFINITION OF VEDIC ASTROLOGY." International Journal of Research -GRANTHAALAYAH 9, no. 3 (March 24, 2021): 102–8. http://dx.doi.org/10.29121/granthaalayah.v9.i3.2021.3763.
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The definition of Vedic Astrology (“Jyotish”, one of the six Vedangas and ancillary of ageless four Vedas)) clearly refutes the wrong notion about Astrology. ‘The think tank’ holds that Astrology as ‘nonsense’ and not to be taken seriously, felt that astrology needs to gain academic credentials in order to be taken seriously. The academics wondered why astrology needs to find a place at university. After all, it shows no interest in being linked to fields of science. In the present study, it is proved that “Indian Astrology” is an embodiment of all modern sciences and a panacea for all the evils plaguing the mankind. Astrology is the study of effect of sunlight on the planet Earth and life living on it based on the laws of Astrophysics.
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Schlerath, Bernfried. "Vedisch ksad-." Journal of the American Oriental Society 122, no. 2 (April 2002): 394. http://dx.doi.org/10.2307/3087635.
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Padden, Carol. "Translating Veditz." Sign Language Studies 4, no. 3 (2004): 244–60. http://dx.doi.org/10.1353/sls.2004.0012.
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GUHA, SUDESHNA. "Negotiating Evidence: History, Archaeology and the Indus Civilisation." Modern Asian Studies 39, no. 2 (April 13, 2005): 399–426. http://dx.doi.org/10.1017/s0026749x04001611.
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Following the destruction of the Babri Masjid in Ayodhya in December 1992, the discipline of archaeology has been increasingly exploited for meeting the demands of religious nationalism in India, for offering material proof for the primordiality of Hindu dharma, and for substantiating claims that the ‘Vedic Hindu’ had an indigenous origin within the subcontinent. Over the last decade, statements such as ‘new astrological and archaeological evidence has come to light which suggests that the people who composed the Vedas called themselves Aryans and were indigenous to India’ (Prinja 1996: 10), have not only propped up the doctrinaire of Hindutva, but have also acquired an official sanctioning from many within the professional community of Indian archaeologists (e.g. Lal 1998), who are actively involved in a programme of promoting the premise that it is possible to unearth true histories objectively through archaeological means (Gupta 1996: 142).
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Forman, Jed. "Dissenting Yogis: The Mīmāṁsaka-Buddhist Battle for Epistemological Authority." International Journal of Religion 1, no. 1 (November 22, 2020): 121–34. http://dx.doi.org/10.33182/ijor.v1i1.1080.
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While dissent connotes a type of split or departure, it can bind as much as it separates. This paper traces a millennium-long history of debate between Buddhists and other religionists who championed the Vedic authority rejected by the Buddha, a camp that came to be known as “Mīmāṁsā.” My analysis illustrates dissent can have the paradoxical feature of forging strong relationships through its seeming antithesis: opposition. Specifically, I explore Mīmāṁsaka-Buddhist debate on meditation. Buddhists argued that meditation could yield authoritative spiritual insight once a meditator had honed their yogic perception (yogipratyakṣa). Mīmāṁsakas rejected yogic perception, arguing only the scriptural corpus of the Vedas had authority. By undermining yogic perception, Mīmāṁsakas aimed to defang religious movements, like the Buddhists’, who appealed to meditative experience as legitimate grounds for dissent. Counterintuitively, such exchanges were essential for the construction of each faction’s identity and were continually mutually formative over the long history of their interaction.
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Patel, BD, A. Upadhayaya, and NN Tiwari. "Binomial nomenclature and its relation to nomenclature of medicinal plants in Classical literatures." Journal of Ayurveda Campus 1, no. 1 (October 19, 2020): 33–44. http://dx.doi.org/10.51648/jac.11.
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Background: Practice of Ayurveda nomenclature (Nāmākaranam) of dravyas (Medicinal Plants) in Ayurveda traces back to the Vedic periods which is supposed to be 5000 B.C. In Vedas, plants were named after mythological belief, structure of plant’s part resembling with part of birds and animals, or rituals uses, uddabhava sthana (Habitat), svarūpa (morphological characters), karma (Pharmacological action), etc. It got scientific basis in samhitas period and named more than thousand dravyas by close observation of morphological characters, habit and habitat, and therapeutic uses. However, it states that basis of Nāmākaranam of dravyas was elaborated in Nighantus and enriched with more terminologies, and hence it is known as parayāyas (synonyms). Recently, Bentham & Hooker’s binomial nomenclature has been practiced in Ayurveda so that uniformity of Dravyas names can be maintained and accepted worldwide.
Aim and objective: The main objective of this review is to explore methodology of Nāmākaranam in Vedas, samhitas and Nighantus and its relationship with binomial nomenclature. Material and method: Ayurvedic literatures and surfing web was main sources of gathering information related to names of plants.
Results: Nāmākaranam of plants was found to be based on scientific evidences that describe morphological features, habit and habitat, therapeutic indications, and physical and chemical properties, doctrine of signature, source of raw materials for industries or home made products, etc. For instance, the name catuḥsira for asthisamharī coined in śabdacandrikā suggests its quadrangular stem on which the Latin name Cissus quadrangularis Linn. has been accepted. Some more names can be suggested like Bahusutā (Asparagus racemosa Linn.), Raktāngi (Rubia cordifolia), Sthirasāra (Tectona grandis), Gudatvak (Cinnamomum tamala), Visākha (Boerhaavia diffusa), etc. On the basis of above examples, it can be revealed that binomial nomenclature is improved ones of Ayurveda nomenclature for its acceptance worldwide.
Conclusion: Names of plants mentioned in Vedas and Samhitas; and parayāyas in Nighantus are based on its udabhava, svarūpa, karma, sādharma, ruḍhī, svabhāva, lokopayoga, etc. Which are also considered by Bentham & Hooker’s binomial nomenclature to coin scientific name of plant species.
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Chora, Inês, Eloisa Romano, Mirko Manetti, Celestina Mazzotta, Raquel Costa, Vera Machado, Alice Cortez, et al. "Evidence for a Derangement of the Microvascular System in Patients with a Very Early Diagnosis of Systemic Sclerosis." Journal of Rheumatology 44, no. 8 (May 15, 2017): 1190–97. http://dx.doi.org/10.3899/jrheum.160791.
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Objective.To investigate whether patients with a very early diagnosis of systemic sclerosis (VEDOSS) may already present circulating markers and in vitro signs of microvascular dysfunction.Methods.Serum samples were obtained from 55 patients with systemic sclerosis (SSc), 25 patients with VEDOSS, and 55 matched healthy controls (HC). Serum levels of pan-vascular endothelial growth factor (VEGF) and soluble neuropilin-1 (sNRP-1) were measured by ELISA. Human dermal microvascular endothelial cells (H-MVEC) were cultured and stimulated with SSc, VEDOSS, and HC sera. Protein expression of NRP-1 was analyzed by Western blotting, cell proliferation by 5′-bromodeoxyuridine assay, migration capacity by wound-healing assay, and capillary-like tube formation by Matrigel assay.Results.Serum levels of pan-VEGF were increased in patients with VEDOSS and SSc versus HC (p = 0.05 and p = 0.003, respectively). Serum levels of sNRP-1 were significantly reduced in patients with VEDOSS and SSc compared with controls (p = 0.012 and p = 0.027, respectively). NRP-1 expression was decreased in H-MVEC stimulated with VEDOSS sera (p < 0.001 vs HC). Proliferation was reduced in H-MVEC stimulated either with VEDOSS or SSc sera in comparison with HC sera (p = 0.015 and p = 0.043, respectively). Wound healing was compromised in H-MVEC stimulated with VEDOSS and SSc sera versus HC sera (p < 0.01 for both). Capillarogenesis was decreased in H-MVEC stimulated with VEDOSS sera (p < 0.01) and SSc sera (p < 0.001) compared with cells stimulated with HC sera.Conclusion.Similar to patients with SSc, patients with VEDOSS already present biological signs of endothelial dysfunction. Our data demonstrate that VEDOSS sera significantly modify endothelial cell behavior and impair the angiogenic potential of the microvascular system.
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Juni, Ngakan Ketut. "Wiku Catur Asrama Menurut Lontar Wasista Tattwa." Sphatika: Jurnal Teologi 11, no. 1 (July 2, 2020): 1. http://dx.doi.org/10.25078/sp.v11i1.1498.
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<em>Wiku according to Lontar Wasista Tattwa is a well-behaved saint, a descendant of a saint, able to recite and master the third Vedic mantra, his </em><br /> <em>behavior is perfect, always meditating on God. One type of wiku described in the Wasista Tattwa ejection is the boarding chess board, namely: brahmacari wiku, grhasta wiku, wanaprasta, and bhiksuka. Brahmacari wiku duty is not to be angry with the community, there is nothing that be desired, there is no binding work in the world, no house or residence. The obligation of Wiku Grehastha is to be married and have children, make the family happy, always diligently study the three Vedas, be friendly to guests, always obey God, and be diligent in practicing yoga. Obligation of wiku wanaprasta is to direct oneself to God and attain self-awareness, no longer commit myself to household tasks and social community. The duty of the bhiksuka wiku is to focus on the spiritual life or free oneself from his avidya (spiritual darkness).</em>
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Madhuri, M. Bindu. "Mythical Women and Journey towards destined Roles -Comparison between the Contemporary Characters in the Novels: The thousand Faces of Night and the Vine of Desire." Vol-6, Issue-2, March - April 2021 6, no. 2 (2021): 325–28. http://dx.doi.org/10.22161/ijels.62.49.
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India is a land of culture and tradition. Indian mythology has carved its niche om the world of Mythology. Indian Mythology is rich in scriptures and Vedas. The Hindu mythology has its roots in the religion. The rituals and tradition area part of the Hindu Mythology. The present paper focuses on the Hindu Mythology with special reference to the Panchakanyas from the Vedic Scriptures. These Panchakanyas were revered in the scriptures and their names were chanted during the sermons and rituals as they are believed to be the Pativratas. This paper focus on the mythical figures from the fiction of Sudha Murthy “The Daughter from a wishing tree” these women carved their own destiny. This paper gives a comparative study of the characters ‘ Devi’, from “Thousand Faces Of Night” and ‘Sudha’ from “The vine Of Desire” with that of the mythical characters .These people from the novels carved their own destinies .Along with these mythical women the writer talks about many women and their tales were of importance to mention.
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Goel, Sonu, Kritika Upadhyay, and Amarjeet Singh. "Maximizing the potential and outreach of Department of Community Medicine and School of Public Health in COVID 19." Indian Journal of Community Health 33, no. 1 (March 31, 2021): 226–33. http://dx.doi.org/10.47203/ijch.2021.v33i01.034.
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Teaching and learning has existence from the earliest times of human civilization. Socrates in 300 BC involved his learners by dialectic method which has inspired philosophers for more than two thousand years. The argumentative dialogue based on oral questioning and answering process to stimulate critical thinking in the dialectic method allowed others to learn by self-generated deeper understanding.(1) The Gurukul teaching in the ancient vedic time encourages the students to stay in guru’s place (termed as Gurukul) where the education was delivered through scriptures describing vedas, rules of sacrifice, understanding secrets of nature and correlating them with their real life. In these times, the education was more organized and disciplined focusing upon memory retention and concentration(2). The learning through script and writing started in 3500BC where Egyptians developed alphabets from hieroglyphs prototype which was used either on stone monuments or on papyrus, a flexible paper like material.(3)The script was later adopted by Greeks (Phoenician writing system)(4) in 11th century and thereafter by China in 1400-2100BC (oracle bone script)
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Singh, Pushpendra Kumar, Pankaj Dey, Sharad Kumar Jain, and Pradeep P. Mujumdar. "Hydrology and water resources management in ancient India." Hydrology and Earth System Sciences 24, no. 10 (October 5, 2020): 4691–707. http://dx.doi.org/10.5194/hess-24-4691-2020.
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Abstract. Hydrologic knowledge in India has a historical footprint extending over several millenniums through the Harappan civilization (∼3000–1500 BCE) and the Vedic Period (∼1500–500 BCE). As in other ancient civilizations across the world, the need to manage water propelled the growth of hydrologic science in ancient India. Most of the ancient hydrologic knowledge, however, has remained hidden and unfamiliar to the world at large until the recent times. In this paper, we provide some fascinating glimpses into the hydrological, hydraulic, and related engineering knowledge that existed in ancient India, as discussed in contemporary literature and revealed by the recent explorations and findings. The Vedas, particularly, the Rigveda, Yajurveda, and Atharvaveda, have many references to the water cycle and associated processes, including water quality, hydraulic machines, hydro-structures, and nature-based solutions (NBS) for water management. The Harappan civilization epitomizes the level of development of water sciences in ancient India that includes construction of sophisticated hydraulic structures, wastewater disposal systems based on centralized and decentralized concepts, and methods for wastewater treatment. The Mauryan Empire (∼322–185 BCE) is credited as the first “hydraulic civilization” and is characterized by the construction of dams with spillways, reservoirs, and channels equipped with spillways (Pynes and Ahars); they also had an understanding of water balance, development of water pricing systems, measurement of rainfall, and knowledge of the various hydrological processes. As we investigate deeper into the references to hydrologic works in ancient Indian literature including the mythology, many fascinating dimensions of the Indian scientific contributions emerge. This review presents the various facets of water management, exploring disciplines such as history, archeology, hydrology and hydraulic engineering, and culture and covering the geographical area of the entire Indian subcontinent to the east of the Indus River. The review covers the period from the Mature Harappan Phase to the Vedic Period and the Mauryan Empire.
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Braatz, João Gomes. "O Bhagavad Gita como fonte de estudo da filosofia guerreira indiana." Revista Discente Ofícios de Clio 3, no. 5 (December 21, 2018): 146. http://dx.doi.org/10.15210/clio.v3i5.14160.
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Nesta pesquisa, procura-se analisar as características e significado da guerra evidenciados no texto indiano Bhagavad Gita, pertencente à obra Mahabharata. Sua produção é posterior à dos grandes Vedas, os primeiros textos sagrados do que viria a tornar-se o Hinduísmo. Tendo seus versos inteiramente compilados durante o século IV AEC, a obra adquiriu o formato atual aproximadamente pelo século V, já que se acredita que o processo de produção tenha durado em torno de um milênio, por meio da tradição oral. É no Bhagavad Gita que ocorre o diálogo entre o deus Krishna e Arjuna, o herói da história. Neste capítulo, consta o ensinamento divino passado para o guerreiro, que trata do sentido da vida e do papel do guerreiro na sociedade védica, tornando a obra referência para a varna dos Kshatriyas (xátrias, a varna guerreira).Palavras-chave: Filosofia guerreira, Bhagavad Gita, Índia. AbstractIn this research, seeks to analyze the characteristics and meaning of war evidenced in the Indian text “Bhagavad Gita” that belongs to the book “Mahabharata”. Its production is later then the Vedas, the first sacred texts of what was to become Hinduism. Having its verses fully compiled during the century IV BCE, the book has acquired the current format approximately in the V century, since it is believed that the production process lasted around a millennium, through oral tradition. It’s in the Bhagavad Gita that occurs the dialogue between the god Krishna and Arjuna, the hero of the story. In that chapter, there is the divine teaching passed to the warrior, which deals with the meaning of life and the role of the warrior in Vedic society, making this text a reference for the varna of Kshatriyas (xátrias, the warrior varna).Keywords: Warrior philosophy. Bhagavad Gita. India.
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Mahdi, Imam, and Sirajuddin Sirajuddin. "Philosophy of Law in Forming Religious-Based Regional Regulations." MADANIA: JURNAL KAJIAN KEISLAMAN 23, no. 1 (July 7, 2019): 61. http://dx.doi.org/10.29300/madania.v23i1.1964.
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This article aims to reveal and analyze the existence of philosophy of law in forming a regional regulation with the goal to become a source of positive laws in Indonesia. The Republic of Indonesia is based on the highest constitution, Pancasila and the 1945 Constitution. Since post-reform an opportunity the regional autonomy to write its laws (Perda), the head of districts and the Regional House of Representatives collaborates to write a regulation with religious nuances. Each religion has a holy book for its followers, such as the Quran (Islam), the Gospel (Christianity), and the Vedas (Hinduism). Thus, some regions in which dominates by Moeslem are intend to propose the Quran as the basis for the formalization of sharia in the Regional Regulation; areas that are predominantly Christian will take the gospel as their basic foundation; and Hindu-majority areas such as Bali will include Vedic teachings in their regional regulations. Concequently, if it daes not study philosophycally, it likely leads to disunity between inter-religious followers although according to the philosophy of law, the regulation made will be likely spared from the nature of discrimination.
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Patton, Laurie L., and K. Satchidananda Murty. "Vedic Hermeneutics." Philosophy East and West 47, no. 4 (October 1997): 598. http://dx.doi.org/10.2307/1400306.
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KASAMATSU, Sunao. "Vedic svarga-." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 59, no. 3 (2011): 1091–96. http://dx.doi.org/10.4259/ibk.59.3_1091.
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Lubotsky, Alexander. "Vedic prdākusānu-." Indo-Iranian Journal 47, no. 1 (January 1, 2004): 1–6. http://dx.doi.org/10.1023/b:indo.0000024435.84858.16.
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Alger, Ian. "Vedio Reviews." Journal of Sex & Marital Therapy 20, no. 4 (December 1994): 327–33. http://dx.doi.org/10.1080/00926239408404384.
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Rešić, Sead, and Adin Lemo. "VEDIC MATHEMATICS." Journal Human Research in Rehabilitation 5, no. 2 (September 2015): 23–30. http://dx.doi.org/10.21554/hrr.091509.
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It is very difficult to motivate students when it comes to a school subject like Mathematics. Teachers spend a lot of time trying to find something that will arouse interest in students. It is particularly difficult to find materials that are motivating enough for students that they eagerly wait for the next lesson. One of the solutions may be found in Vedic Mathematics. Traditional methods of teaching Mathematics create fear of this otherwise interesting subject in the majority of students. Fear increases failure. Often the traditional, conventional mathematical methods consist of very long lessons which are difficult to understand. Vedic Mathematics is an ancient system that is very flexible and encourages the development of intuition and innovation. It is a mental calculating tool that does not require a calculator because the calculator is embedded in each of us. Starting from the above problems of fear and failure in Mathematics, the goal of this paper is to do research with the control and the experimental group and to compare the test results. Two tests should be done for each of the groups. The control group would do the tests in the conventional way. The experimental group would do the first test in a conventional manner and then be subjected to different treatment, that is to say, be taught on the basis of Vedic Mathematics. After that, the second group would do the second test according to the principles of Vedic Mathematics. Expectations are that after short lectures on Vedic mathematics results of the experimental group would improve and that students will show greater interest in Mathematics.
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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. Astronomy in those times, therefore, was essentially the science of time-determination. It centred round the Sun and Moon and its aim was to study the natural divisions of time caused by the motion of the Sun and Moon, such as days, months, seasons and years, special attention being paid to the study of the times of occurrence of new moons, full moons, equinoxes and solstices.
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Nafde, Dr Mrs Tanuja. "Relevance of Music in Vedic Traditions and Contemporary Context." International Journal for Research in Applied Science and Engineering Technology 9, no. VI (June 30, 2021): 4954–58. http://dx.doi.org/10.22214/ijraset.2021.36036.
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Indian classical music has a very long-accumulated heritage of centuries. The origin of Indian music can be traced back to nearly two thousand years ago. It is undisputedly believed that the sage Narada introduced the art of music to the Earth, also it is said that the sound that pervades the whole universe, i.e. Nadabrahma, itself represents divinity. Scientifically structured Indian music owes its origin to the Samaveda. The Veda scriptures describe all the seven notes of the raga karaharpriya in descending order, which is a favorite research topic theory and treatise writers to explore, how the core sound ‘Om’ gave rise to the various notes. The first evidential reference to music dates back to 500 BC by Panini and the first reference to musical theory dates back to 400 BC found in Rikpratisakhya. Bharata’s Natya Shastra dating 4th Century AD contains several chapters on music. This is the first known work that clearly elaborated the octave of its structured characteristics for various applications. There is an eternal statement about the history of Indian Music, that "classical Indian music is derived from the Vedas". Although no one can say that this statement is false, it is deceptively simplistic, when discussing the Relevance of Music in Vedic Traditions and contemporary context.
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Donder, I. Ketut. "Vibrasi Pikiran, Kerusakan Ozon dan Bencana Alam Satu Kesatuan Sistem Kesadaran Kosmos Perspektif Teo-Kosmologis Post Metafisika." Sanjiwani: Jurnal Filsafat 9, no. 1 (July 7, 2020): 97. http://dx.doi.org/10.25078/sjf.v9i1.1616.
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<p><em>The Vedas have various concepts and theories about the creation of the universe. Vedic concepts are accepted by revelation, while Vedanta theories are created through contemplative research on macrocosms and microcosms. Creation theories in Vedanta, are: Manah theory or the theory of Virat, this theory states that the universe created from the mind of God. The second is the theory of Sabda, this theory states that the universe is created from the Voice of God, this theory is similar to the Big Bang theory. Other theory is the theory of Apah, this theory states that the universe came from water, and there are also many other theories. These theories seem to be compatible with modern scientific theories. This shows that the Vedic teachings have been an inspiration for scientists.</em><em></em></p><em>The Manah theory, sabda theory, Apah theory, and other theories are embedded by Hiranyagarbha theory. This theory states that the human mind, the mind of the cosmos, and the human mind, historically-theo-cosmologically, have a very close relationship. Hiranyagarbha theory that became the foundation of Hindu Cosmology describes that before the universe was created, there was an element of astaprakriti, the eight subtle elements without size (tan matra). The eight supernatural elements are buddhi (intellect), manas (mind), ahamkara (ego), akhasa (ether), vayu (air), teja (fire), apah (water), and pritivi (land), all within the warehouse. The universe is called Hiranyagarbha. Based on the Hiranyagarbha theory, the creation of the macrocosm begins with the consciousness of God, then moves the mind of God (Manas) connected to the manas that is on Hiranyagarbha. After the macrocosm, humans were created, then the mind of God, the mind of the cosmos, and the human mind have connectivity with each other. Therefore, do not ever think negative about anything.</em>
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Parpola, Asko. "The Mirror in Vedic India: Its Ancient Use and Its Present Relevance in Dating Texts." Studia Orientalia Electronica 7 (March 1, 2019): 1–29. http://dx.doi.org/10.23993/store.76275.
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The major first part of the paper collects as exhaustively as possible all references to 'mirror' occurring in Vedic literature (c. 1200-300 BCE), and presents them with sufficient context in Sanskrit and English in order to show how and why the mirror was used in Vedic rituals and Vedic culture in general, and what meaning was ascribed to it. The second part of the paper discusses a fact of major significance that emerges from this recording: in the extensive older Vedic literature of the Saṃhitās, Brāhmaṇas and Śrautasūtras (excepting the late Kātyāyana-Śrautasūtra) there is no reference to the mirror at all. Therefore it seems likely that the mirror was not known in Vedic India until it was introduced to South Asia from the Persian Empire at the end of the sixth century BCE. The later Vedic literature, starting possibly with the Āraṇyakas, but definitely with the early Upaniṣads, postdates 500 BCE. So far we have lacked a similar firm date for Vedic literature.
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Forssman, Bernhard. "Lateinisch pōculum und vedisch pātra-." Historical Linguistics 124, no. 1 (July 1, 2011): 210–26. http://dx.doi.org/10.13109/hisp.2011.124.1.210.
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Çörtük, Ufuk. "Kaunos'taki Quintus Vedius Capito Anıtı." Cedrus 1, no. 1 (June 25, 2013): 241–60. http://dx.doi.org/10.13113/cedrus/20131688.
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