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Updated: May 13, 2025
In the Parusha Sukta of the Rig Veda occurs this passage: "From him called Parusha was born Viraj, and from Viraj was Parusha produced, whom gods made their oblation. With Parusha as a victim they performed a sacrifice." Manu says that Parusha, "the first man," was called Brahma, and was produced by emanation from the "self-existent spirit."
Each Veda divided into two parts: the first contains prayers and invocations, most of which are of a rhythmical character; the second records the precepts relative to those prayers and to the ceremonies of the sacrifices, and describes the religious myths and symbols.
They have agreed to recommend the work to all the learned bodies in Europe. I have recommended the Ramayana to begin with, it being one of the most popular of all the Hindoo books accounted sacred. The Veda are so excessively insipid that, had we begun with them, we should have sickened the public at the outset.
It was 'the fact that, while in the earliest accessible documents of religious thought we look in vain for any very clear traces of fetichism, they become more and more frequent everywhere in the later stages of religious development, and are certainly more visible in the later corruptions of the Indian religion, beginning with the Atharvana, than in the earliest hymns of the Rig Veda. Now, by the earliest accessible documents of religious thought, Professor Max Muller means the hymns of the Rig Veda.
In drawing any deductions from the hymns of the Rig Veda it must be remembered that it is the manual of the Hotri priests . This does not affect the age or character of the single pieces: they may have been composed at very different dates and they are not arranged in the order in which the priest recites them.
A man who has thus mastered the words of the Veda apprehends therefrom that it makes statements as to works having certain results, and then on his own account applies himself to the enquiry into the meaning of those declarations; he who is desirous of work applies himself to the knowledge of works; he who is desirous of Release applies himself to the knowledge of Brahman.
But he is not the principal solar deity of the Ṛig Veda: Sûrya, Savitri and Pushan receive more invocations. Though one hymn says that no one knows the limits of his greatness, other passages show that he has no pre-eminence, and even in the Mahâbhârata and the Vishṇu-Purâṇa itself he is numbered among the Âdityas or sons of Aditi.
The adherents of this view belong to four different classes Kapalas, Kalamukhas, Pasupatas, and Saivas. All of them hold fanciful theories of Reality which are in conflict with the Veda, and invent various means for attaining happiness in this life and the next. They maintain the general material cause and the operative cause to be distinct, and the latter cause to be constituted by Pasupati.
Another famous sacred plant is the soma or moon-plant of India, the Asclepias acida, a climbing plant with milky juice, which Windischmann has identified with the "tree of life which grew in paradise." Its milk juice was said to confer immortality, the plant itself never decaying; and in a hymn in the Rig Veda the soma sacrifice is thus described:
A person, therefore, who has formed notions of those things immediately, i.e. on the mere apprehension of the text of the Veda through reading, thereupon naturally applies himself to the study of the Mimamsa, which consists in a methodical discussion of the sentences constituting the text of the Veda, and has for its result the accurate determination of the nature of those things and their different modes.
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