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Description: Preface (A. Griffiths and J.E.M. Houben) Introduction (J.E.M. Houben) PART I: TEXTUAL HISTORY AND INTERPRETATION - S.S. Bahulkar: The Apocryphal (?) Hymn to Pratyangira in the Paippalada Tradition - T.N. Dharmadhikari: Re-editing the Maitrayani Samhita: a Desideratum - Gerhard Ehlers: Old and New Manuscripts of the Jaiminiya-Brahmana - Shingo Einoo: Notes on the vrsotsarga - Arlo Griffiths: Paippalada Mantras in the Kausikasutra - Konrad Klaus: On the Sources of the Asvalayana-Srautasutra - François Voegeli: On the Kathaka Samhita Hapax pasuyajna and its Relationship with the saddhotr Mantra PART II: LANGUAGE AND STYLE - Dipak Bhattacharya: On yat, tat, uttarat and Similar Forms - Abhijit Ghosh: Problems in Determining Austric Lexical Elements in Sanskrit: a Case from the Atharva-Veda - Stephanie W. Jamison: Poetry and Purpose in the Rgveda: Structuring Enigmas - Jared S. Klein: Nominal and Adverbial AAmre.ditas and the Etymology of Rgvedic nana - Werner Knobl: The Nonce Formation: A more-than-momentary look at the Augenblicksbildung - Georges-Jean Pinault: On the Usages of the Particle iva in the Rgvedic Hymns - Ulrike Roesler: The Theory of Semantic Fields as a Tool for Vedic Research PART III: RITUAL AND RELIGION - Joel P. Brereton: Brahman, Brahman, and Sacrificer - Silvia D?Intino: Vision and Battle in Vedic Hymns: A Remark on the Theme of Battle in the Symbolism of Poetic Creation - Cezary Galewicz: Katavallur Anyonyam: a Competition in Vedic Chanting? - Jan E.M. Houben: Memetics of Vedic Ritual, Morphology of the Agnistoma - Mieko Kajihara: The Upanayana and Marriage in the Atharvaveda - David M. Knipe: Ritual Subversion: Reliable Enemies and Suspect Allies - Charles Malamoud: A Note on abistaka (Taittiriya Aranyaka I) - Sofía Moncó Taracena: Dawn and Song in the Vedic Hymns - Asko Parpola: From Archaeology to a Stratigraphy of Vedic Syncretism: The banyan tree and the water buffalo as Harappan-Dravidian symbols of royalty, inherited in succession by Yama, Varu.na and Indra, divine kings of the first three layers of Aryan speakers in South Asia - Stephanie W. Jamison: Response to Parpola, From Archaeology to a Stratigraphy of Vedic Syncretism - Frits Staal: From pranmukham to sarvatomukham: A Thread through the Srauta Maze - G.U. Thite: Vicissitudes of Vedic Ritual - Jarrod L. Whitaker: Ritual Power, Social Prestige, and Amulets (mani) in the Atharvaveda - Michael Witzel: The Rgvedic Religious System and its Central Asian and Hindukush Antecedents List of Contributors Index of Authors General Index
Popularly Hinduism is believed to be the world’s oldest living religion. This claim is based on a continuous reverence to the oldest strata of religious authority within the Hindu traditions, the Vedic corpus, which began to be composed more than three thousand years ago, around 1750–1200 BCE. The Vedas have been considered by many as the philosophical cornerstone of the Brahmanical traditions (āstika); even previous to the colonial construction of the concept of “Hinduism.” However, what can be pieced together from the Vedic texts is very different from contemporary Hindu religious practices, beliefs, social norms and political realities. This book presents the results of a study of the traditional education and training of Brahmins through the traditional system of education called gurukula as observed in 25 contemporary Vedic schools across the state of Maharasthra. This system of education aims to teach Brahmin males how to properly recite, memorize and ultimately embody the Veda. This book combines insights from ethnographic and textual analysis to unravel how the recitation of the Vedic texts and the Vedic traditions, as well as the identity of the traditional Brahmin in general, are transmitted from one generation to the next in contemporary India.
The Rigveda is the oldest Sanskrit text, consisting of over one thousand hymns dedicated to various divinities of the Vedic tradition. Orally composed and orally transmitted for several millennia, the hymns display remarkable poetic complexity and religious sophistication. As the culmination of the long tradition of Indo-Iranian oral-formulaic praise poetry and the first monument of specifically Indian religiosity and literature, the Rigveda is crucial to the understanding both of Indo-European and Indo-Iranian cultural prehistory and of later Indian religious history and high literature. This new translation represents the first complete scholarly translation into English in over a century and utilizes the results of the intense research of the last century on the language and the ritual system of the text. The focus of this translation is on the poetic techniques and structures utilized by the bards and on the ways that the poetry intersects with and dynamically expresses the ritual underpinnings of the text.
How did the Vedic Indians think of life, consciousness, and personhood? How did they envisage man’s fate after death? Did some part of the person survive the death of the body and depart for the beyond? Is it possible to speak of a “soul” or “souls” in the context of Vedic tradition? This book sets out to answer these questions in a systematic manner, subjecting the relevant Vedic beliefs to a detailed chronological investigation. Special attention is given to the ways in which the early Indians’ answers to the above problems changed over time, with an early pluralism of soul-like concepts later giving way to the unified “self” of the Upaniṣads.
The first complete English translation in over a century of the Rigveda, the oldest Sanskrit text. Its thousand hymns, of remarkable poetic complexity and religious sophistication, are crucial to the understanding of the Indo-Iranian oral tradition from which they emerged and the rich flowering of Indian religious and literary expressions that followed it.
For scholars of ancient Indian religions, the wandering mendicants who left home and family for a celibate life and the search for liberation represent an enigma. The Vedic religion, centered on the married household, had no place for such a figure. Much has been written about the Indian ascetic but hardly any scholarly attention has been paid to the married householder with wife and children, generally referred to in Sanskrit as g.rhastha "the stay-at-home." The institution of the householder is viewed implicitly as posing little historical problems with regard to its origin or meaning. This volume problematizes the figure of the householder within ancient Indian culture and religion. It shows that the term g.rhastha is a neologism and is understandable only in its opposition to the ascetic who goes away from home (pravrajita). Through a thorough and comprehensive analysis of a wide range of inscriptions and texts, ranging from the Vedas, Dharmasastras, Epics, and belle lettres to Buddhist and Jain texts and texts on governance and erotics, this volume analyses the meanings, functions, and roles of the householder from the earliest times unti about the fifth century CE. The central finding of these studies is that the householder bearing the name g.rhastha is not simply a married man with a family but someone dedicated to the same or similar goals as an ascetic while remaining at home and performing the economic and ritual duties incumbent on him. The g.rhastha is thus not a generic householder, for whom there are many other Sanskrit terms, but a religiously charged concept that is intended as a full-fledged and even superior alternative to the concept of a religious renouncer.
Body and Cosmos presents a series of articles by renowned Indological scholars on the early Indian medical and astral sciences. It is published on the occasion of the 70th birthday of Professor Emeritus Kenneth G. Zysk.