Guest guest Posted July 20, 2007 Report Share Posted July 20, 2007 Dear Shri. Lalith: No offence meant to you....but kindly research on the section on upavedas in Wikipedia.....you will find something interesting.....Please share that also to this group so that everyone gets the correct knowledge. It is a good service you are doing! Blessed be. Pandit R.DAKSHINAMOORTHI.vedic- astrology , " litsol " <mishra.lalit wrote: > > > It's collected from Wikipedia, Its for those learned pandits, gurus who > are interesting in sharing knowledge and guiding guys like me and it's > also for those who are too full of themselves, Thanx to the God, I have > to set them free from the bonding of their ego and have to make them > more human. > > =============##########=====================##########========= > > The Athar Veda is the first Indic <http://en.wikipedia.org/wiki/Indic> > text dealing with Medicine <http://en.wikipedia.org/wiki/Medicine> . > > It identifies the causes of disease > <http://en.wikipedia.org/wiki/Disease> as living causative agents such > as the yatudhânya, the kimîdi, the kimi and the durama. The > atharvâns seek to kill them with a variety of drugs in order to > counter the disease(see XIX.34.9). This approach to disease is > surprisingly advanced compared to the trihumoral theory developed in the > puranic era. > > Remnants of the original atharvânic thought did persist in the > puranic era as can be seen in susruta's medical treatise ( chapter: > 164). Here following the atharvân theory the puranic text suggests > germs <http://en.wikipedia.org/wiki/Germ> as a cause for leprosy > <http://en.wikipedia.org/wiki/Leprosy> . > > In the same chapter susruta also expands on the role of helminths in > disease. These two can be directly traced back to the Athar Veda > sahita. The hymn AV I.23-24 describes the disease leprosy and recommends > the rajanî auá¹£adhi for its treatment > <http://en.wikipedia.org/wiki/Therapy> . From the description of the > auá¹£adhi as black branching entity with dusky patches, it is very > likely that is a lichen with antibiotic > <http://en.wikipedia.org/wiki/Antibiotic> properties. Thus the AV can > stake a claim to being one of the earliest texts to record uses of the > antibiotic agents. > > * The AV also informs us about warfare. A variety of devices such as > the an arrow with a duct for poison (apâskambha) and castor bean > poison, poisoned net and hook traps, use of disease spreading bugs and > smoke screens find a place in the AV samhita (eg. hymns IX .9, IX.10). > These references to military practices and associated kúatriya > <http://en.wikipedia.org/wiki/Kshatriya> rites were what gave the AV > its formidable reputation. In the Mahabharata > <http://en.wikipedia.org/wiki/Mahabharata> era that followed shortly > after the end of the atharvân period there is a frequent comparison > between weapons and the mantras of the heroes. Probably, this comparison > was initially supposed to mean the application of deadly weapons as > mentioned in the atharvân tradition. > > * Several regular and special rituals > <http://en.wikipedia.org/wiki/Ritual> of the Aryans are a major concern > of the AV, just as in the three other vedas. The major rituals covered > by the Athar Veda are marriage and the funeral . There are also hymns > that are specific to rituals of the vâisyas and kúatriyas. > > > > * One of the most important of these rites is the Viúhâsahi > Vrata, performed to invoke the îndra > <http://en.wikipedia.org/wiki/Indra> and Viṣṇu > <http://en.wikipedia.org/wiki/Vishnu> with the mantras of the XVIIth > kâṃá¸a. The Vá¹›âtya rituals were performed by > individuals who took on a nomadic <http://en.wikipedia.org/wiki/Nomadic> > ascetic <http://en.wikipedia.org/wiki/Ascetic> way of living and were > generally sent into neighboring states by the ruler of a particular > state. They appear to have served a role in reconnaissance and > negotiations with neighboring states (compare with Arjuna > <http://en.wikipedia.org/wiki/Arjuna> 's Vá¹›âtya-like journey > into the Yadu principality to woo Subhadra > <http://en.wikipedia.org/wiki/Subhadra> ). Finally, there are some > rituals aimed at the destruction of the enemies (Abhichârika hymns > and rites) particularly using the closing mantras of the XVIth . While > these support traditional negative views on the AV, in content they are > mirrored by several other hymns from the Rig as well as the Yajur. > Moreover, Abhichârika rites were an integral part of the vedic as > amply attested in the brâhma literature . > > Thus the AV as such began fully within the classic vedic fold, though it > was more specific to certain clans of fire priests. The development of > the Abhichârika rites to their more 'modern' form was seen only in > the vidhâna literature > > The author of the vidhâna provides passing reference to the > development of similar rites in the AV tradition (the references to the > Agnirasa Krityâs). These rites reached their culmination in the > Kauúika and Vaitana Sûtra and in some of the Pariúiúhthas > (appendices) of the atharvân literature. However, these are far > removed from the actual hymns themselves suggesting that they represent > an encrustation on the atharvanic practice rather than its original > form. While in its most extreme form Atharvanic Abhichârika faded > away, it did seed the mainstream Hindu culture resulting in the origin > of the Puranic form of the fire ritual (yaga-s). It also provided the > launching pad for the worship of late evolving popular deities like > Kumara <http://en.wikipedia.org/wiki/Karthikeyan> and Ganapati > <http://en.wikipedia.org/wiki/Ganapati> to capture the mainstream Hindu > ritual. > > * Philosophical excursions: One of the most spectacular expressions > of philosophical thought is seen in the hymn XII.I, the Hymn to goddess > Earth or the Prithvî Sûktam > <http://en.wikipedia.org/w/index.php? title=Prithavi_suktam & action=edit> > used in the Aghrâyana rite. The highest of the Hindu Darúanas is > expressed in the mantra XII.1.26 in which the atoms (Pâmsu) are > described forming the stone, the stones agglutinating to form the rocks > and the rocks held together to form the Earth. > > An early pantheistic <http://en.wikipedia.org/wiki/Pantheistic> thought > is seen in the hymn X.7 that describes the common thread running through > all manifest and un-manifest existence as the skaṃbha. This > skaṃbha is described as what poured out of the Hiranya Garbha, > that was the precursor of the complex world in a very simple form > (X.7.28). > > Hiranya Garba = " The radiant or golden egg or womb. Esoterically the > luminious 'fire mist' or ethereal stuff from which the Universe was > formed. " This Skambha is Indra and Indra is the Skambha which describes > all existence. The hymn also describes a pantheistic nature of the Vedic > gods (X.7.38): skaṃbha is the heat (tâpaḥ > <http://en.wikipedia.org/wiki/T%C4%81pa%E1%B8%A5> ) that spreads through > the universe (Bhûvana) as waves of water; the units of this spreading > entity are the gods even as branches of one tree. This theme is > repeatedly presented in various interpretations in later Hindu > philosophies. > > regards, > Lalit. > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 21, 2007 Report Share Posted July 21, 2007 Pandit ji, A debate is no way an offence, however, whatever is well known and proven cant be debated to make one person's view valid like that self claimed yogi may be in hurry did a mistake while typing and then his favorites tried to prove he was right despite the yogi was doing mistakes constantly. This way u kill the spirit of a shastra and knowledge contained in it. how come one can be so egoistic and biased and so clever. with cleverness no one has earned even a byte of brahm vidya. If u know him, u will see from the time on, how he looses all if he doesnt changes his behavior. I have left the idea to take him to the court. I dont want him to die repenting and recounting whole storey of his indecensy. regards, Lalit. vedic astrology , " dakshinastrologer " <dakshinastrologer wrote: > > Dear Shri. Lalith: > > No offence meant to you....but kindly research on the section on > upavedas in Wikipedia.....you will find something > interesting.....Please share that also to this group so that everyone > gets the correct knowledge. It is a good service you are doing! > > Blessed be. > Pandit R.DAKSHINAMOORTHI.vedic- > astrology , " litsol " <mishra.lalit@> wrote: > > > > > > It's collected from Wikipedia, Its for those learned pandits, > gurus who > > are interesting in sharing knowledge and guiding guys like me and > it's > > also for those who are too full of themselves, Thanx to the God, I > have > > to set them free from the bonding of their ego and have to make them > > more human. > > > > =============##########=====================##########========= > > > > The Athar Veda is the first Indic > <http://en.wikipedia.org/wiki/Indic> > > text dealing with Medicine <http://en.wikipedia.org/wiki/Medicine> . > > > > It identifies the causes of disease > > <http://en.wikipedia.org/wiki/Disease> as living causative agents > such > > as the yatudhânya, the kimîdi, the kimi and the durama. The > > atharvâns seek to kill them with a variety of drugs in order to > > counter the disease(see XIX.34.9). This approach to disease is > > surprisingly advanced compared to the trihumoral theory developed > in the > > puranic era. > > > > Remnants of the original atharvânic thought did persist in the > > puranic era as can be seen in susruta's medical treatise ( chapter: > > 164). Here following the atharvân theory the puranic text suggests > > germs <http://en.wikipedia.org/wiki/Germ> as a cause for leprosy > > <http://en.wikipedia.org/wiki/Leprosy> . > > > > In the same chapter susruta also expands on the role of helminths in > > disease. These two can be directly traced back to the Athar Veda > > sahita. The hymn AV I.23-24 describes the disease leprosy and > recommends > > the rajanî auá¹£adhi for its treatment > > <http://en.wikipedia.org/wiki/Therapy> . From the description of the > > auá¹£adhi as black branching entity with dusky patches, it is very > > likely that is a lichen with antibiotic > > <http://en.wikipedia.org/wiki/Antibiotic> properties. Thus the AV > can > > stake a claim to being one of the earliest texts to record uses of > the > > antibiotic agents. > > > > * The AV also informs us about warfare. A variety of devices > such as > > the an arrow with a duct for poison (apâskambha) and castor bean > > poison, poisoned net and hook traps, use of disease spreading bugs > and > > smoke screens find a place in the AV samhita (eg. hymns IX .9, > IX.10). > > These references to military practices and associated kúatriya > > <http://en.wikipedia.org/wiki/Kshatriya> rites were what gave the > AV > > its formidable reputation. In the Mahabharata > > <http://en.wikipedia.org/wiki/Mahabharata> era that followed > shortly > > after the end of the atharvân period there is a frequent comparison > > between weapons and the mantras of the heroes. Probably, this > comparison > > was initially supposed to mean the application of deadly weapons as > > mentioned in the atharvân tradition. > > > > * Several regular and special rituals > > <http://en.wikipedia.org/wiki/Ritual> of the Aryans are a major > concern > > of the AV, just as in the three other vedas. The major rituals > covered > > by the Athar Veda are marriage and the funeral . There are also > hymns > > that are specific to rituals of the vâisyas and kúatriyas. > > > > > > > > * One of the most important of these rites is the Viúhâsahi > > Vrata, performed to invoke the îndra > > <http://en.wikipedia.org/wiki/Indra> and Viṣṇu > > <http://en.wikipedia.org/wiki/Vishnu> with the mantras of the > XVIIth > > kâṃá¸a. The Vá¹›âtya rituals were performed by > > individuals who took on a nomadic > <http://en.wikipedia.org/wiki/Nomadic> > > ascetic <http://en.wikipedia.org/wiki/Ascetic> way of living and > were > > generally sent into neighboring states by the ruler of a particular > > state. They appear to have served a role in reconnaissance and > > negotiations with neighboring states (compare with Arjuna > > <http://en.wikipedia.org/wiki/Arjuna> 's Vá¹›âtya-like journey > > into the Yadu principality to woo Subhadra > > <http://en.wikipedia.org/wiki/Subhadra> ). Finally, there are some > > rituals aimed at the destruction of the enemies (Abhichârika hymns > > and rites) particularly using the closing mantras of the XVIth . > While > > these support traditional negative views on the AV, in content they > are > > mirrored by several other hymns from the Rig as well as the Yajur. > > Moreover, Abhichârika rites were an integral part of the vedic as > > amply attested in the brâhma literature . > > > > Thus the AV as such began fully within the classic vedic fold, > though it > > was more specific to certain clans of fire priests. The development > of > > the Abhichârika rites to their more 'modern' form was seen only in > > the vidhâna literature > > > > The author of the vidhâna provides passing reference to the > > development of similar rites in the AV tradition (the references to > the > > Agnirasa Krityâs). These rites reached their culmination in the > > Kauúika and Vaitana Sûtra and in some of the Pariúiúhthas > > (appendices) of the atharvân literature. However, these are far > > removed from the actual hymns themselves suggesting that they > represent > > an encrustation on the atharvanic practice rather than its original > > form. While in its most extreme form Atharvanic Abhichârika faded > > away, it did seed the mainstream Hindu culture resulting in the > origin > > of the Puranic form of the fire ritual (yaga-s). It also provided > the > > launching pad for the worship of late evolving popular deities like > > Kumara <http://en.wikipedia.org/wiki/Karthikeyan> and Ganapati > > <http://en.wikipedia.org/wiki/Ganapati> to capture the mainstream > Hindu > > ritual. > > > > * Philosophical excursions: One of the most spectacular > expressions > > of philosophical thought is seen in the hymn XII.I, the Hymn to > goddess > > Earth or the Prithvî Sûktam > > <http://en.wikipedia.org/w/index.php? > title=Prithavi_suktam & action=edit> > > used in the Aghrâyana rite. The highest of the Hindu Darúanas is > > expressed in the mantra XII.1.26 in which the atoms (Pâmsu) are > > described forming the stone, the stones agglutinating to form the > rocks > > and the rocks held together to form the Earth. > > > > An early pantheistic <http://en.wikipedia.org/wiki/Pantheistic> > thought > > is seen in the hymn X.7 that describes the common thread running > through > > all manifest and un-manifest existence as the skaṃbha. This > > skaṃbha is described as what poured out of the Hiranya Garbha, > > that was the precursor of the complex world in a very simple form > > (X.7.28). > > > > Hiranya Garba = " The radiant or golden egg or womb. Esoterically > the > > luminious 'fire mist' or ethereal stuff from which the Universe was > > formed. " This Skambha is Indra and Indra is the Skambha which > describes > > all existence. The hymn also describes a pantheistic nature of the > Vedic > > gods (X.7.38): skaṃbha is the heat (tâpaḥ > > <http://en.wikipedia.org/wiki/T%C4%81pa%E1%B8%A5> ) that spreads > through > > the universe (Bhûvana) as waves of water; the units of this > spreading > > entity are the gods even as branches of one tree. This theme is > > repeatedly presented in various interpretations in later Hindu > > philosophies. > > > > regards, > > Lalit. > > > > > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 21, 2007 Report Share Posted July 21, 2007 Dear Lalit, I have read few interesting articles on Sprituality in www.manyzone.com .. You can have the look. May be that will help you in understanding the things better. Shefali litsol <mishra.lalit wrote: Pandit ji, A debate is no way an offence, however, whatever is well known and proven cant be debated to make one person's view valid like that self claimed yogi may be in hurry did a mistake while typing and then his favorites tried to prove he was right despite the yogi was doing mistakes constantly. This way u kill the spirit of a shastra and knowledge contained in it. how come one can be so egoistic and biased and so clever. with cleverness no one has earned even a byte of brahm vidya. If u know him, u will see from the time on, how he looses all if he doesnt changes his behavior. I have left the idea to take him to the court. I dont want him to die repenting and recounting whole storey of his indecensy. regards, Lalit. vedic astrology , " dakshinastrologer " wrote: > > Dear Shri. Lalith: > > No offence meant to you....but kindly research on the section on > upavedas in Wikipedia.....you will find something > interesting.....Please share that also to this group so that everyone > gets the correct knowledge. It is a good service you are doing! > > Blessed be. > Pandit R.DAKSHINAMOORTHI.vedic- > astrology , " litsol " wrote: > > > > > > It's collected from Wikipedia, Its for those learned pandits, > gurus who > > are interesting in sharing knowledge and guiding guys like me and > it's > > also for those who are too full of themselves, Thanx to the God, I > have > > to set them free from the bonding of their ego and have to make them > > more human. > > > > =============##########=====================##########========= > > > > The Athar Veda is the first Indic > > > text dealing with Medicine .. > > > > It identifies the causes of disease > > as living causative agents > such > > as the yatudhânya, the kimîdi, the kimi and the durama. The > > atharvâns seek to kill them with a variety of drugs in order to > > counter the disease(see XIX.34.9). This approach to disease is > > surprisingly advanced compared to the trihumoral theory developed > in the > > puranic era. > > > > Remnants of the original atharvânic thought did persist in the > > puranic era as can be seen in susruta's medical treatise ( chapter: > > 164). Here following the atharvân theory the puranic text suggests > > germs as a cause for leprosy > > . > > > > In the same chapter susruta also expands on the role of helminths in > > disease. These two can be directly traced back to the Athar Veda > > sahita. The hymn AV I.23-24 describes the disease leprosy and > recommends > > the rajanî auá¹£adhi for its treatment > > . From the description of the > > auá¹£adhi as black branching entity with dusky patches, it is very > > likely that is a lichen with antibiotic > > properties. Thus the AV > can > > stake a claim to being one of the earliest texts to record uses of > the > > antibiotic agents. > > > > * The AV also informs us about warfare. A variety of devices > such as > > the an arrow with a duct for poison (apâskambha) and castor bean > > poison, poisoned net and hook traps, use of disease spreading bugs > and > > smoke screens find a place in the AV samhita (eg. hymns IX .9, > IX.10). > > These references to military practices and associated kúatriya > > rites were what gave the > AV > > its formidable reputation. In the Mahabharata > > era that followed > shortly > > after the end of the atharvân period there is a frequent comparison > > between weapons and the mantras of the heroes. Probably, this > comparison > > was initially supposed to mean the application of deadly weapons as > > mentioned in the atharvân tradition. > > > > * Several regular and special rituals > > of the Aryans are a major > concern > > of the AV, just as in the three other vedas. The major rituals > covered > > by the Athar Veda are marriage and the funeral . There are also > hymns > > that are specific to rituals of the vâisyas and kúatriyas. > > > > > > > > * One of the most important of these rites is the Viúhâsahi > > Vrata, performed to invoke the îndra > > and Viṣṇu > > with the mantras of the > XVIIth > > kâṃá¸a. The Vá¹›âtya rituals were performed by > > individuals who took on a nomadic > > > ascetic way of living and > were > > generally sent into neighboring states by the ruler of a particular > > state. They appear to have served a role in reconnaissance and > > negotiations with neighboring states (compare with Arjuna > > 's Vá¹›âtya-like journey > > into the Yadu principality to woo Subhadra > > ). Finally, there are some > > rituals aimed at the destruction of the enemies (Abhichârika hymns > > and rites) particularly using the closing mantras of the XVIth . > While > > these support traditional negative views on the AV, in content they > are > > mirrored by several other hymns from the Rig as well as the Yajur. > > Moreover, Abhichârika rites were an integral part of the vedic as > > amply attested in the brâhma literature . > > > > Thus the AV as such began fully within the classic vedic fold, > though it > > was more specific to certain clans of fire priests. The development > of > > the Abhichârika rites to their more 'modern' form was seen only in > > the vidhâna literature > > > > The author of the vidhâna provides passing reference to the > > development of similar rites in the AV tradition (the references to > the > > Agnirasa Krityâs). These rites reached their culmination in the > > Kauúika and Vaitana Sûtra and in some of the Pariúiúhthas > > (appendices) of the atharvân literature. However, these are far > > removed from the actual hymns themselves suggesting that they > represent > > an encrustation on the atharvanic practice rather than its original > > form. While in its most extreme form Atharvanic Abhichârika faded > > away, it did seed the mainstream Hindu culture resulting in the > origin > > of the Puranic form of the fire ritual (yaga-s). It also provided > the > > launching pad for the worship of late evolving popular deities like > > Kumara and Ganapati > > to capture the mainstream > Hindu > > ritual. > > > > * Philosophical excursions: One of the most spectacular > expressions > > of philosophical thought is seen in the hymn XII.I, the Hymn to > goddess > > Earth or the Prithvî Sûktam > > > title=Prithavi_suktam & action=edit> > > used in the Aghrâyana rite. The highest of the Hindu Darúanas is > > expressed in the mantra XII.1.26 in which the atoms (Pâmsu) are > > described forming the stone, the stones agglutinating to form the > rocks > > and the rocks held together to form the Earth. > > > > An early pantheistic > thought > > is seen in the hymn X.7 that describes the common thread running > through > > all manifest and un-manifest existence as the skaṃbha. This > > skaṃbha is described as what poured out of the Hiranya Garbha, > > that was the precursor of the complex world in a very simple form > > (X.7.28). > > > > Hiranya Garba = " The radiant or golden egg or womb. Esoterically > the > > luminious 'fire mist' or ethereal stuff from which the Universe was > > formed. " This Skambha is Indra and Indra is the Skambha which > describes > > all existence. The hymn also describes a pantheistic nature of the > Vedic > > gods (X.7.38): skaṃbha is the heat (tâpaḥ > > ) that spreads > through > > the universe (Bhûvana) as waves of water; the units of this > spreading > > entity are the gods even as branches of one tree. This theme is > > repeatedly presented in various interpretations in later Hindu > > philosophies. > > > > regards, > > Lalit. > > > > > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 21, 2007 Report Share Posted July 21, 2007 Dear Shri. Lalith: I hope you researched the Wikepedia from where you quoted the atharvana veda text.....The interesting information will be that - Ayurveda is listed as Upaveda of Rig Veda - which is what Mohanraaamji initially wrote. But, that does not mean he is correct or anybody else is correct. I just wanted to draw your attention to the fact that different versions of that information exist online. In my opinion, internet is not the best source of authentic knowledge. The information can be used for basic awareness, and then one should dig deeper into more authentic sources to confirm those findings. This said Wikepedia is a reliable site and they generally quote their sources well. Regarding vedic matters, it is better to rely on the words of those who live by those traditions and so are likely to have a better idea of those matters. Blessed be. Pandit R.DAKSHINAMOORTHI. vedic astrology , " litsol " <mishra.lalit wrote: > > Pandit ji, > > A debate is no way an offence, however, whatever is well known and > proven cant be debated to make one person's view valid like that self > claimed yogi may be in hurry did a mistake while typing and then his > favorites tried to prove he was right despite the yogi was doing > mistakes constantly. > > This way u kill the spirit of a shastra and knowledge contained in it. > > how come one can be so egoistic and biased and so clever. > > with cleverness no one has earned even a byte of brahm vidya. If u > know him, u will see from the time on, how he looses all if he doesnt > changes his behavior. > > I have left the idea to take him to the court. I dont want him to die > repenting and recounting whole storey of his indecensy. > > regards, > Lalit. > > > > vedic astrology , " dakshinastrologer " > <dakshinastrologer@> wrote: > > > > Dear Shri. Lalith: > > > > No offence meant to you....but kindly research on the section on > > upavedas in Wikipedia.....you will find something > > interesting.....Please share that also to this group so that > everyone > > gets the correct knowledge. It is a good service you are doing! > > > > Blessed be. > > Pandit R.DAKSHINAMOORTHI.vedic- > > astrology , " litsol " <mishra.lalit@> wrote: > > > > > > > > > It's collected from Wikipedia, Its for those learned pandits, > > gurus who > > > are interesting in sharing knowledge and guiding guys like me > and > > it's > > > also for those who are too full of themselves, Thanx to the God, > I > > have > > > to set them free from the bonding of their ego and have to make > them > > > more human. > > > > > > =============##########=====================##########========= > > > > > > The Athar Veda is the first Indic > > <http://en.wikipedia.org/wiki/Indic> > > > text dealing with Medicine > <http://en.wikipedia.org/wiki/Medicine> . > > > > > > It identifies the causes of disease > > > <http://en.wikipedia.org/wiki/Disease> as living causative > agents > > such > > > as the yatudhânya, the kimîdi, the kimi and the durama. The > > > atharvâns seek to kill them with a variety of drugs in order to > > > counter the disease(see XIX.34.9). This approach to disease is > > > surprisingly advanced compared to the trihumoral theory developed > > in the > > > puranic era. > > > > > > Remnants of the original atharvânic thought did persist in the > > > puranic era as can be seen in susruta's medical treatise ( > chapter: > > > 164). Here following the atharvân theory the puranic text suggests > > > germs <http://en.wikipedia.org/wiki/Germ> as a cause for leprosy > > > <http://en.wikipedia.org/wiki/Leprosy> . > > > > > > In the same chapter susruta also expands on the role of helminths > in > > > disease. These two can be directly traced back to the Athar Veda > > > sahita. The hymn AV I.23-24 describes the disease leprosy and > > recommends > > > the rajanî auá¹£adhi for its treatment > > > <http://en.wikipedia.org/wiki/Therapy> . From the description of > the > > > auá¹£adhi as black branching entity with dusky patches, it is very > > > likely that is a lichen with antibiotic > > > <http://en.wikipedia.org/wiki/Antibiotic> properties. Thus the > AV > > can > > > stake a claim to being one of the earliest texts to record uses > of > > the > > > antibiotic agents. > > > > > > * The AV also informs us about warfare. A variety of devices > > such as > > > the an arrow with a duct for poison (apâskambha) and castor bean > > > poison, poisoned net and hook traps, use of disease spreading > bugs > > and > > > smoke screens find a place in the AV samhita (eg. hymns IX .9, > > IX.10). > > > These references to military practices and associated kúatriya > > > <http://en.wikipedia.org/wiki/Kshatriya> rites were what gave > the > > AV > > > its formidable reputation. In the Mahabharata > > > <http://en.wikipedia.org/wiki/Mahabharata> era that followed > > shortly > > > after the end of the atharvân period there is a frequent > comparison > > > between weapons and the mantras of the heroes. Probably, this > > comparison > > > was initially supposed to mean the application of deadly weapons > as > > > mentioned in the atharvân tradition. > > > > > > * Several regular and special rituals > > > <http://en.wikipedia.org/wiki/Ritual> of the Aryans are a major > > concern > > > of the AV, just as in the three other vedas. The major rituals > > covered > > > by the Athar Veda are marriage and the funeral . There are also > > hymns > > > that are specific to rituals of the vâisyas and kúatriyas. > > > > > > > > > > > > * One of the most important of these rites is the Viúhâsahi > > > Vrata, performed to invoke the îndra > > > <http://en.wikipedia.org/wiki/Indra> and Viṣṇu > > > <http://en.wikipedia.org/wiki/Vishnu> with the mantras of the > > XVIIth > > > kâṃá¸a. The Vá¹›âtya rituals were performed by > > > individuals who took on a nomadic > > <http://en.wikipedia.org/wiki/Nomadic> > > > ascetic <http://en.wikipedia.org/wiki/Ascetic> way of living and > > were > > > generally sent into neighboring states by the ruler of a > particular > > > state. They appear to have served a role in reconnaissance and > > > negotiations with neighboring states (compare with Arjuna > > > <http://en.wikipedia.org/wiki/Arjuna> 's Vá¹›âtya-like journey > > > into the Yadu principality to woo Subhadra > > > <http://en.wikipedia.org/wiki/Subhadra> ). Finally, there are some > > > rituals aimed at the destruction of the enemies (Abhichârika hymns > > > and rites) particularly using the closing mantras of the XVIth . > > While > > > these support traditional negative views on the AV, in content > they > > are > > > mirrored by several other hymns from the Rig as well as the Yajur. > > > Moreover, Abhichârika rites were an integral part of the vedic as > > > amply attested in the brâhma literature . > > > > > > Thus the AV as such began fully within the classic vedic fold, > > though it > > > was more specific to certain clans of fire priests. The > development > > of > > > the Abhichârika rites to their more 'modern' form was seen only in > > > the vidhâna literature > > > > > > The author of the vidhâna provides passing reference to the > > > development of similar rites in the AV tradition (the references > to > > the > > > Agnirasa Krityâs). These rites reached their culmination in the > > > Kauúika and Vaitana Sûtra and in some of the Pariúiúhthas > > > (appendices) of the atharvân literature. However, these are far > > > removed from the actual hymns themselves suggesting that they > > represent > > > an encrustation on the atharvanic practice rather than its > original > > > form. While in its most extreme form Atharvanic Abhichârika faded > > > away, it did seed the mainstream Hindu culture resulting in the > > origin > > > of the Puranic form of the fire ritual (yaga-s). It also provided > > the > > > launching pad for the worship of late evolving popular deities > like > > > Kumara <http://en.wikipedia.org/wiki/Karthikeyan> and Ganapati > > > <http://en.wikipedia.org/wiki/Ganapati> to capture the > mainstream > > Hindu > > > ritual. > > > > > > * Philosophical excursions: One of the most spectacular > > expressions > > > of philosophical thought is seen in the hymn XII.I, the Hymn to > > goddess > > > Earth or the Prithvî Sûktam > > > <http://en.wikipedia.org/w/index.php? > > title=Prithavi_suktam & action=edit> > > > used in the Aghrâyana rite. The highest of the Hindu Darúanas is > > > expressed in the mantra XII.1.26 in which the atoms (Pâmsu) are > > > described forming the stone, the stones agglutinating to form the > > rocks > > > and the rocks held together to form the Earth. > > > > > > An early pantheistic <http://en.wikipedia.org/wiki/Pantheistic> > > thought > > > is seen in the hymn X.7 that describes the common thread running > > through > > > all manifest and un-manifest existence as the skaṃbha. This > > > skaṃbha is described as what poured out of the Hiranya Garbha, > > > that was the precursor of the complex world in a very simple form > > > (X.7.28). > > > > > > Hiranya Garba = " The radiant or golden egg or womb. Esoterically > > the > > > luminious 'fire mist' or ethereal stuff from which the Universe > was > > > formed. " This Skambha is Indra and Indra is the Skambha which > > describes > > > all existence. The hymn also describes a pantheistic nature of > the > > Vedic > > > gods (X.7.38): skaṃbha is the heat (tâpaḥ > > > <http://en.wikipedia.org/wiki/T%C4%81pa%E1%B8%A5> ) that spreads > > through > > > the universe (Bhûvana) as waves of water; the units of this > > spreading > > > entity are the gods even as branches of one tree. This theme is > > > repeatedly presented in various interpretations in later Hindu > > > philosophies. > > > > > > regards, > > > Lalit. > > > > > > > > > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 22, 2007 Report Share Posted July 22, 2007 Dear Shefali, Towards spirituality you may step in by reading articles, but u cant realize it unless u live it, An article may attract u but ur enlightenment is far away. It's most of the times very difficult for me to express in words what i realized during a sadhana. I posted some contents of some web sites, to let them realize the difference contents of rigveda and atharva veda, it's widely known still debate or discussion, manipulation to prove a so called yogi correct cant be endorsed. See, Patanzali says " Yogah Chittivrittischh Nirodhah " this is basic definition, see, this happens itself, slowly or speedy depends, now u see, the behavior and language of that self claimed YOGI. He acted in all the mails very instinctively, like a slave of chhitivritsch..., even he happened to address a diferent person in a mail which was meant for me. When very first definition doesnt stand in one's behavior, u can easily understand, there is an effort to steal the dignity, weightage and wide respect attached to word " Yogi " , why a person tries to steal attributes of a term, whereas he doesn't have same thing in him, this is a style of non deserving people, but with stealing some attributes no theef cant be reckoned among yogies. A very sharp analytical mind is required to judge such people and articles written by such peoples. Hope u and other esteemed group members w'd understand the fake and fakism. regards, Lalit. vedic astrology , Shefali Garg <shefali_garg07 wrote: > > Dear Lalit, > > I have read few interesting articles on Sprituality in www.manyzone.com .. You can have the look. May be that will help you in understanding the things better. > > Shefali > > > litsol <mishra.lalit wrote: > Pandit ji, > > A debate is no way an offence, however, whatever is well known and > proven cant be debated to make one person's view valid like that self > claimed yogi may be in hurry did a mistake while typing and then his > favorites tried to prove he was right despite the yogi was doing > mistakes constantly. > > This way u kill the spirit of a shastra and knowledge contained in it. > > how come one can be so egoistic and biased and so clever. > > with cleverness no one has earned even a byte of brahm vidya. If u > know him, u will see from the time on, how he looses all if he doesnt > changes his behavior. > > I have left the idea to take him to the court. I dont want him to die > repenting and recounting whole storey of his indecensy. > > regards, > Lalit. > > > > vedic astrology , " dakshinastrologer " > wrote: > > > > Dear Shri. Lalith: > > > > No offence meant to you....but kindly research on the section on > > upavedas in Wikipedia.....you will find something > > interesting.....Please share that also to this group so that > everyone > > gets the correct knowledge. It is a good service you are doing! > > > > Blessed be. > > Pandit R.DAKSHINAMOORTHI.vedic- > > astrology , " litsol " wrote: > > > > > > > > > It's collected from Wikipedia, Its for those learned pandits, > > gurus who > > > are interesting in sharing knowledge and guiding guys like me > and > > it's > > > also for those who are too full of themselves, Thanx to the God, > I > > have > > > to set them free from the bonding of their ego and have to make > them > > > more human. > > > > > > =============##########=====================##########========= > > > > > > The Athar Veda is the first Indic > > > > > text dealing with Medicine > . > > > > > > It identifies the causes of disease > > > as living causative > agents > > such > > > as the yatudhânya, the kimîdi, the kimi and the durama. The > > > atharvâns seek to kill them with a variety of drugs in order to > > > counter the disease(see XIX.34.9). This approach to disease is > > > surprisingly advanced compared to the trihumoral theory developed > > in the > > > puranic era. > > > > > > Remnants of the original atharvânic thought did persist in the > > > puranic era as can be seen in susruta's medical treatise ( > chapter: > > > 164). Here following the atharvân theory the puranic text suggests > > > germs as a cause for leprosy > > > . > > > > > > In the same chapter susruta also expands on the role of helminths > in > > > disease. These two can be directly traced back to the Athar Veda > > > sahita. The hymn AV I.23-24 describes the disease leprosy and > > recommends > > > the rajanî auá¹£adhi for its treatment > > > . From the description of > the > > > auá¹£adhi as black branching entity with dusky patches, it is very > > > likely that is a lichen with antibiotic > > > properties. Thus the > AV > > can > > > stake a claim to being one of the earliest texts to record uses > of > > the > > > antibiotic agents. > > > > > > * The AV also informs us about warfare. A variety of devices > > such as > > > the an arrow with a duct for poison (apâskambha) and castor bean > > > poison, poisoned net and hook traps, use of disease spreading > bugs > > and > > > smoke screens find a place in the AV samhita (eg. hymns IX .9, > > IX.10). > > > These references to military practices and associated kúatriya > > > rites were what gave > the > > AV > > > its formidable reputation. In the Mahabharata > > > era that followed > > shortly > > > after the end of the atharvân period there is a frequent > comparison > > > between weapons and the mantras of the heroes. Probably, this > > comparison > > > was initially supposed to mean the application of deadly weapons > as > > > mentioned in the atharvân tradition. > > > > > > * Several regular and special rituals > > > of the Aryans are a major > > concern > > > of the AV, just as in the three other vedas. The major rituals > > covered > > > by the Athar Veda are marriage and the funeral . There are also > > hymns > > > that are specific to rituals of the vâisyas and kúatriyas. > > > > > > > > > > > > * One of the most important of these rites is the Viúhâsahi > > > Vrata, performed to invoke the îndra > > > and Viṣṇu > > > with the mantras of the > > XVIIth > > > kâṃá¸a. The Vá¹›âtya rituals were performed by > > > individuals who took on a nomadic > > > > > ascetic way of living and > > were > > > generally sent into neighboring states by the ruler of a > particular > > > state. They appear to have served a role in reconnaissance and > > > negotiations with neighboring states (compare with Arjuna > > > 's Vá¹›âtya-like journey > > > into the Yadu principality to woo Subhadra > > > ). Finally, there are some > > > rituals aimed at the destruction of the enemies (Abhichârika hymns > > > and rites) particularly using the closing mantras of the XVIth . > > While > > > these support traditional negative views on the AV, in content > they > > are > > > mirrored by several other hymns from the Rig as well as the Yajur. > > > Moreover, Abhichârika rites were an integral part of the vedic as > > > amply attested in the brâhma literature . > > > > > > Thus the AV as such began fully within the classic vedic fold, > > though it > > > was more specific to certain clans of fire priests. The > development > > of > > > the Abhichârika rites to their more 'modern' form was seen only in > > > the vidhâna literature > > > > > > The author of the vidhâna provides passing reference to the > > > development of similar rites in the AV tradition (the references > to > > the > > > Agnirasa Krityâs). These rites reached their culmination in the > > > Kauúika and Vaitana Sûtra and in some of the Pariúiúhthas > > > (appendices) of the atharvân literature. However, these are far > > > removed from the actual hymns themselves suggesting that they > > represent > > > an encrustation on the atharvanic practice rather than its > original > > > form. While in its most extreme form Atharvanic Abhichârika faded > > > away, it did seed the mainstream Hindu culture resulting in the > > origin > > > of the Puranic form of the fire ritual (yaga-s). It also provided > > the > > > launching pad for the worship of late evolving popular deities > like > > > Kumara and Ganapati > > > to capture the > mainstream > > Hindu > > > ritual. > > > > > > * Philosophical excursions: One of the most spectacular > > expressions > > > of philosophical thought is seen in the hymn XII.I, the Hymn to > > goddess > > > Earth or the Prithvî Sûktam > > > > title=Prithavi_suktam & action=edit> > > > used in the Aghrâyana rite. The highest of the Hindu Darúanas is > > > expressed in the mantra XII.1.26 in which the atoms (Pâmsu) are > > > described forming the stone, the stones agglutinating to form the > > rocks > > > and the rocks held together to form the Earth. > > > > > > An early pantheistic > > thought > > > is seen in the hymn X.7 that describes the common thread running > > through > > > all manifest and un-manifest existence as the skaṃbha. This > > > skaṃbha is described as what poured out of the Hiranya Garbha, > > > that was the precursor of the complex world in a very simple form > > > (X.7.28). > > > > > > Hiranya Garba = " The radiant or golden egg or womb. Esoterically > > the > > > luminious 'fire mist' or ethereal stuff from which the Universe > was > > > formed. " This Skambha is Indra and Indra is the Skambha which > > describes > > > all existence. The hymn also describes a pantheistic nature of > the > > Vedic > > > gods (X.7.38): skaṃbha is the heat (tâpaḥ > > > ) that spreads > > through > > > the universe (Bhûvana) as waves of water; the units of this > > spreading > > > entity are the gods even as branches of one tree. This theme is > > > repeatedly presented in various interpretations in later Hindu > > > philosophies. > > > > > > regards, > > > Lalit. > > > > > > > > > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 23, 2007 Report Share Posted July 23, 2007 Param Aadar-niya Pandit Dakshinamoorthi Ji, I have been using Wikipaedia for more than a decade. Though it is a source of information, it is not and can not be used as an original source of authenticated data. It is maintained by amateurs and incidentally any reference to wikipedia sources has been disallowed by a number of North American universities for any research work or for writing term papers. It can not be treated on the same level as Encyclopaedia Brittanicca or American Encyclopaedia as sources of authentic information. Any encyclopaedia for that matter is not original source and any one trying to do justice to knowledge in case he wishes to be a knowledge worker must see the original source i.e original book, article etc. Shri Lalith's contention that wikipaedia is the source does not by any standard passes the test of thorough research or serious interest in the subject. I assiduously read your emails and if I may say so have benfitted immensely by the deep sensitivity and understanding they convey. May Maa Aadya Shakti bless you with all knowledge that got lost due to ravages of time and insecure times Vedic culture faced in last one thousand years. Namaste. Rajendra Asthana dakshinastrologer <dakshinastrologer wrote: Dear Shri. Lalith: I hope you researched the Wikepedia from where you quoted the atharvana veda text.....The interesting information will be that - Ayurveda is listed as Upaveda of Rig Veda - which is what Mohanraaamji initially wrote. But, that does not mean he is correct or anybody else is correct. I just wanted to draw your attention to the fact that different versions of that information exist online. In my opinion, internet is not the best source of authentic knowledge. The information can be used for basic awareness, and then one should dig deeper into more authentic sources to confirm those findings. This said Wikepedia is a reliable site and they generally quote their sources well. Regarding vedic matters, it is better to rely on the words of those who live by those traditions and so are likely to have a better idea of those matters. Blessed be. Pandit R.DAKSHINAMOORTHI. vedic astrology , " litsol " <mishra.lalit wrote: > > Pandit ji, > > A debate is no way an offence, however, whatever is well known and > proven cant be debated to make one person's view valid like that self > claimed yogi may be in hurry did a mistake while typing and then his > favorites tried to prove he was right despite the yogi was doing > mistakes constantly. > > This way u kill the spirit of a shastra and knowledge contained in it. > > how come one can be so egoistic and biased and so clever. > > with cleverness no one has earned even a byte of brahm vidya. If u > know him, u will see from the time on, how he looses all if he doesnt > changes his behavior. > > I have left the idea to take him to the court. I dont want him to die > repenting and recounting whole storey of his indecensy. > > regards, > Lalit. > > > > vedic astrology , " dakshinastrologer " > <dakshinastrologer@> wrote: > > > > Dear Shri. Lalith: > > > > No offence meant to you....but kindly research on the section on > > upavedas in Wikipedia.....you will find something > > interesting.....Please share that also to this group so that > everyone > > gets the correct knowledge. It is a good service you are doing! > > > > Blessed be. > > Pandit R.DAKSHINAMOORTHI.vedic- > > astrology , " litsol " <mishra.lalit@> wrote: > > > > > > > > > It's collected from Wikipedia, Its for those learned pandits, > > gurus who > > > are interesting in sharing knowledge and guiding guys like me > and > > it's > > > also for those who are too full of themselves, Thanx to the God, > I > > have > > > to set them free from the bonding of their ego and have to make > them > > > more human. > > > > > > =============##########=====================##########========= > > > > > > The Athar Veda is the first Indic > > <http://en.wikipedia.org/wiki/Indic> > > > text dealing with Medicine > <http://en.wikipedia.org/wiki/Medicine> . > > > > > > It identifies the causes of disease > > > <http://en.wikipedia.org/wiki/Disease> as living causative > agents > > such > > > as the yatudhânya, the kimîdi, the kimi and the durama. The > > > atharvâns seek to kill them with a variety of drugs in order to > > > counter the disease(see XIX.34.9). This approach to disease is > > > surprisingly advanced compared to the trihumoral theory developed > > in the > > > puranic era. > > > > > > Remnants of the original atharvânic thought did persist in the > > > puranic era as can be seen in susruta's medical treatise ( > chapter: > > > 164). Here following the atharvân theory the puranic text suggests > > > germs <http://en.wikipedia.org/wiki/Germ> as a cause for leprosy > > > <http://en.wikipedia.org/wiki/Leprosy> . > > > > > > In the same chapter susruta also expands on the role of helminths > in > > > disease. These two can be directly traced back to the Athar Veda > > > sahita. The hymn AV I.23-24 describes the disease leprosy and > > recommends > > > the rajanî auá¹£adhi for its treatment > > > <http://en.wikipedia.org/wiki/Therapy> . From the description of > the > > > auá¹£adhi as black branching entity with dusky patches, it is very > > > likely that is a lichen with antibiotic > > > <http://en.wikipedia.org/wiki/Antibiotic> properties. Thus the > AV > > can > > > stake a claim to being one of the earliest texts to record uses > of > > the > > > antibiotic agents. > > > > > > * The AV also informs us about warfare. A variety of devices > > such as > > > the an arrow with a duct for poison (apâskambha) and castor bean > > > poison, poisoned net and hook traps, use of disease spreading > bugs > > and > > > smoke screens find a place in the AV samhita (eg. hymns IX .9, > > IX.10). > > > These references to military practices and associated kúatriya > > > <http://en.wikipedia.org/wiki/Kshatriya> rites were what gave > the > > AV > > > its formidable reputation. In the Mahabharata > > > <http://en.wikipedia.org/wiki/Mahabharata> era that followed > > shortly > > > after the end of the atharvân period there is a frequent > comparison > > > between weapons and the mantras of the heroes. Probably, this > > comparison > > > was initially supposed to mean the application of deadly weapons > as > > > mentioned in the atharvân tradition. > > > > > > * Several regular and special rituals > > > <http://en.wikipedia.org/wiki/Ritual> of the Aryans are a major > > concern > > > of the AV, just as in the three other vedas. The major rituals > > covered > > > by the Athar Veda are marriage and the funeral . There are also > > hymns > > > that are specific to rituals of the vâisyas and kúatriyas. > > > > > > > > > > > > * One of the most important of these rites is the Viúhâsahi > > > Vrata, performed to invoke the îndra > > > <http://en.wikipedia.org/wiki/Indra> and Viṣṇu > > > <http://en.wikipedia.org/wiki/Vishnu> with the mantras of the > > XVIIth > > > kâṃá¸a. The Vá¹›âtya rituals were performed by > > > individuals who took on a nomadic > > <http://en.wikipedia.org/wiki/Nomadic> > > > ascetic <http://en.wikipedia.org/wiki/Ascetic> way of living and > > were > > > generally sent into neighboring states by the ruler of a > particular > > > state. They appear to have served a role in reconnaissance and > > > negotiations with neighboring states (compare with Arjuna > > > <http://en.wikipedia.org/wiki/Arjuna> 's Vá¹›âtya-like journey > > > into the Yadu principality to woo Subhadra > > > <http://en.wikipedia.org/wiki/Subhadra> ). Finally, there are some > > > rituals aimed at the destruction of the enemies (Abhichârika hymns > > > and rites) particularly using the closing mantras of the XVIth . > > While > > > these support traditional negative views on the AV, in content > they > > are > > > mirrored by several other hymns from the Rig as well as the Yajur. > > > Moreover, Abhichârika rites were an integral part of the vedic as > > > amply attested in the brâhma literature . > > > > > > Thus the AV as such began fully within the classic vedic fold, > > though it > > > was more specific to certain clans of fire priests. The > development > > of > > > the Abhichârika rites to their more 'modern' form was seen only in > > > the vidhâna literature > > > > > > The author of the vidhâna provides passing reference to the > > > development of similar rites in the AV tradition (the references > to > > the > > > Agnirasa Krityâs). These rites reached their culmination in the > > > Kauúika and Vaitana Sûtra and in some of the Pariúiúhthas > > > (appendices) of the atharvân literature. However, these are far > > > removed from the actual hymns themselves suggesting that they > > represent > > > an encrustation on the atharvanic practice rather than its > original > > > form. While in its most extreme form Atharvanic Abhichârika faded > > > away, it did seed the mainstream Hindu culture resulting in the > > origin > > > of the Puranic form of the fire ritual (yaga-s). It also provided > > the > > > launching pad for the worship of late evolving popular deities > like > > > Kumara <http://en.wikipedia.org/wiki/Karthikeyan> and Ganapati > > > <http://en.wikipedia.org/wiki/Ganapati> to capture the > mainstream > > Hindu > > > ritual. > > > > > > * Philosophical excursions: One of the most spectacular > > expressions > > > of philosophical thought is seen in the hymn XII.I, the Hymn to > > goddess > > > Earth or the Prithvî Sûktam > > > <http://en.wikipedia.org/w/index.php? > > title=Prithavi_suktam & action=edit> > > > used in the Aghrâyana rite. The highest of the Hindu Darúanas is > > > expressed in the mantra XII.1.26 in which the atoms (Pâmsu) are > > > described forming the stone, the stones agglutinating to form the > > rocks > > > and the rocks held together to form the Earth. > > > > > > An early pantheistic <http://en.wikipedia.org/wiki/Pantheistic> > > thought > > > is seen in the hymn X.7 that describes the common thread running > > through > > > all manifest and un-manifest existence as the skaṃbha. This > > > skaṃbha is described as what poured out of the Hiranya Garbha, > > > that was the precursor of the complex world in a very simple form > > > (X.7.28). > > > > > > Hiranya Garba = " The radiant or golden egg or womb. Esoterically > > the > > > luminious 'fire mist' or ethereal stuff from which the Universe > was > > > formed. " This Skambha is Indra and Indra is the Skambha which > > describes > > > all existence. The hymn also describes a pantheistic nature of > the > > Vedic > > > gods (X.7.38): skaṃbha is the heat (tâpaḥ > > > <http://en.wikipedia.org/wiki/T%C4%81pa%E1%B8%A5> ) that spreads > > through > > > the universe (Bhûvana) as waves of water; the units of this > > spreading > > > entity are the gods even as branches of one tree. This theme is > > > repeatedly presented in various interpretations in later Hindu > > > philosophies. > > > > > > regards, > > > Lalit. > > > > > > > > > > > > Quote Link to comment Share on other sites More sharing options...
Recommended Posts
Join the conversation
You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.