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Updated: May 13, 2025
Atharva Veda Veda cha implies that the Atharvans were not generally included under the term Veda by which the first three Vedas only were meant. Punyaha-vachana is a peculiar rite. The priest or some other Brahmana is invited. Gifts are then made to him, and he utters benedictions in return upon the giver.
Professor Müller's whole position is pretty clearly stated in his first lecture on "The Science of Religion," in which he protests against the idea that God once gave to man "a preternatural revelation" concerning Himself; and yet he gives in this same lecture this striking testimony to the doctrine of an early and prevailing monotheistic faith: "Is it not something worth knowing," he says, "worth knowing even to us after the lapse of four or five thousand years, that before the separation of the Aryan race, before the existence of Sanskrit, Greek, or Latin, before the gods of the Veda had been worshipped, and before there was a sanctuary of Zeus among the sacred oaks of Dodona, one Supreme deity had been found, had been named, had been invoked by the ancestors of our race, and had been invoked by a name which has never been excelled by any other name?"
Although the Pasupata and the Saiva systems exhibit some features which are not altogether contrary to the Veda, yet they are unacceptable because they rest on an assumption contrary to the Veda, viz. of the difference of the general, instrumental and material causes, and imply an erroneous interchange of higher and lower entities. Here terminates the adhikarana of 'Pasupati.
All these Brahmanas that were the utterers of the Veda, I used to worship duly with food, drink, and raiment taken from stores only after a portion thereof had been dedicated to the Viswadeva.
As the systems of human origin set forth doctrines mutually contradictory, and, moreover, teach what is in conflict with the matter known from the Veda which, on account of its non-human character, is raised above all suspicion of error and other imperfections they cannot be accepted as authoritative with regard to anything not depending on human action and choice.
And mantra knowing persons then commenced with the help of formulae declared by Brihaspati and Usanas, those rites that are indicated in the Atharva Veda and the Upanishads and which are capable of being achieved by mantras and prayers.
Learned persons by reciting this Veda of Krishna-Dwaipayana to those that are liberal, truthful and believing, earn much wealth. Sins, such as killing the embryo in the womb, are destroyed assuredly by this. This history is called Jaya. It should be heard by those desirous of victory. A king by hearing it may bring the whole world under subjection and conquer all his foes.
The democracy of the congregation became a hierarchy and the empty swept and garnished house, a pantheon. A sutra, from the root siv, to sew, means a thread or string, and in the old Veda religion referred to household rites or practices and the moral conduct of life; but in Buddhist phraseology it means a body of doctrine.
In both there is a line of poet-saints followed by philosophers and teachers and in both a considerable collection of Tamil hymns esteemed as equivalent to the Veda. Perhaps Śivaism was dominant first and Vishnuism somewhat later but at no epoch did either extinguish the other.
It is very popular, especially in south India, where an abridgment in Tamil called Jñâna-Vasishṭha is much read. Its doctrine appears to be Vedântist with a good deal of Buddhist philosophy. Brâhm. says that Kṛishṇa was an Âṅgirasa XXX. g. The Anukramanî says that the Kṛishṇa of Ṛig Veda, VIII. 74 was an Âṅgirasa. Dig. Nik.
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