Page 1 of 3 123 LastLast
Results 1 to 10 of 23

Thread: Veda

  1. #1
    Join Date
    March 2006
    Location
    Sahasrarkadyutirmatha
    Posts
    1,802
    Rep Power
    191

    Post Veda

    Aryan society was originally divided between Kshatra (the nobility, of horse-riding warriors) and Vish (the common tribesmen); and hereditary priests (Brahmana) served the Kshatriya in the sacrificial worship of their pantheon.

    The learned Brahmana employed Sanskrit to record their Wisdom, which is thought to have been directly revealed to the Rishis (Seers), whose Mantras are generally considered as the linguistic embodiment of the eternal Satyam (Truth) and Ritam (Law) underlying the universe.

    The earliest Samhita (collection of Mantras) appears in the Rig-Veda (Praise Revelation), whose prime concern is sacrificial ritual.

    The Aryans revered their ancient Sky-God Varuna (cf. Greek Ouranos), whose power and wisdom is revealed in the light of the Sun (‘the eye of Mitra and Varuna’). He knows the cosmic secrets in the upper regions, and all deeds done or not done, and he sees the truth and falsehood of men. He has many eyes, especially in the night sky, and employs spies in the trees (presumably fireflies), who watch to see if men walk the righteous path.

    The Natural Law (Rita) of the universe was established by Varuna ~ and the word Arya refers to one who conforms to this Law. He separated the primordial Dyausprithivi, to reveal Dyaus (Sky ~ cf. Zeus) and Prithivi (Earth).

    The Aryans, however, praised most highly the demon-slaying warrior-god Indra, who became their ‘King of Gods’. The Rig-Veda Samhita includes numerous prayers addressed to Indra, imploring his help in vanquishing the enemy, capturing their cattle, and acquiring their wealth. His preferred oblation is Soma, a plant said to grow on Mujavat Mountain.

    There is clear connexion between the four chief Adityas (solar gods) of the early Rig-Veda (Varuna, Mitra, Aryaman, and Bhaga) and the Avestan Ahura Mazda, Mithra, Airiyaman, and Baga.

    The early Vedic Asura Varuna is equivalent with Avestan Ahura Mazda, the Lord of High Knowledge, who is manifest as Varana (the Sky) and is the keeper of Asa or Arta (the fundamental ethical principal of Zoroastrianism).

    Varuna was gradually eclipsed by the developing solar pantheon and became a God of the vast Waters, where serpents (Nagas) dwell, and a guardian (Dikpala) of the sunset realm in the West.

    After death, Yama leads the soul into the next world, to be judged according to the life lived. The blessed live on in bliss with Yama in the celestial ‘World of the Fathers’ whereas the damned are punished with torment in the ‘House of Clay’. This reward and punishment was seen as final ~ the bulk of the Rig-Veda knows nothing of successive lives.

    Yama is Dikpala of the South, where he entertains the departed Fathers (Pitara); Soma (identified with the Moon) and the Rudras (the other nocturnal ‘spies’) dwell in the North; while the light of Indra and the Adityas arises in the East.

    Despite the proliferation of deities requiring worship, the early Rig-Veda notes that, what is but One, the learned call by manifold names:

    Ekam Sat, Vipra Bahudha Vadanti.

  2. #2
    Join Date
    April 2006
    Age
    48
    Posts
    371
    Rep Power
    0
    Veda naturally is not four but one. It is divided into four parts and Rig is one amongst it. Certain mantras are called Rig mantras by divider of vedas.

    I am not sure how many times these vedas are divided in the past, but the recent division is done by Krishna Dwapaayana Vyasa.

    Before this Vyasa in Veda there was no division. In such cases, how do you relate Rig came first.

    The Idea of First Veda Rig belongs to India no doubt, but First book of mankind belongs to western scholars who approach in different manner. The idea of history is different than what we perceive. One of the opinion is Rig is oldest Veda, in fact, all our scriptures tells us all divisions of Veda came together

  3. #3
    Join Date
    March 2006
    Location
    Sahasrarkadyutirmatha
    Posts
    1,802
    Rep Power
    191

    Post

    Until about 1000 BC, Aryans had not penetrated further east than the Jamuna River, but they eventually spread into the Ganges Valley, and reached as far as the western frontiers of Bengal by 800 BC. Concurrently, the 10th Mandala of the Rig-Veda revealed Prajapati (Lord of Creation) as the ‘God who has ever been the One King of all that breathes’.

    Sacrifice (Yajna) was elevated to supreme importance, as the very process by which the universe came into being, and the ritual actions of Yajna became invested with magical power.

    Sacrifice performed in the phenomenal world has an effect more vast than the act itself, and the supernatural power that produces this disproportionate effect is Brih (‘Vast’, as the boundless sky) ~ the power of Varuna, now considered inherent within, and wielded by, Brahman.

    In the Vedas, the neuter Brahman (nom. Brahma) refers to sacred utterance or Mantra, and the power contained in it; and the noble gods of the early Rig-Veda were said to possess Brahman. The Lord of this ‘Logos-Brahman’, however, was Brahmanaspati or Brihaspati.

    As the Brahmana's priest-craft was elaborated, three priests (Purohita) became necessary for correct Yajna. The chief Hotar followed the Rig-Veda, whose Mantras were rearranged as Gayatri in the Sama (Song) Veda for a second priest (Udgatar) to intone. And a third Revelation was compiled, the Yajur (Sacrificial) Veda, which provides supplementary ritual formulae for the Adhvaryu, who was responsible for the manual elements of Yajna.

    Vedic cosmogony, however, remained rather nebulous:

    Then was not non-existent nor existent: there was no realm of air, no sky beyond it.

    What covered in, and where? And what gave shelter? Was water there, of unfathomed depth?

    Death was not then, nor was there immortality: no sign was there, the divider of day and night.

    That One Thing, breathless, breathed by its own nature: apart from it was nothing whatsoever.

    Darkness there was: at first concealed in darkness, this All was indiscriminated chaos.

    All that existed then was void and formless: by the great power of Warmth was born that Singularity.

    Thereafter rose Desire in the beginning, Desire the primal seed and germ of Spirit.

    Sages, who searched with their hearts, discovered the existent’s kinship in the non-existent.

    Transversely was their severing line extended: what was above it then, and what below it?

    There were begetters, there were mighty forces, free action here and energy up yonder.

    Who verily knows and who can declare it, when was it born and whence comes this creation?

    The gods are later than this world’s production. Who knows then when it first came into being?

    He, the first origin of this creation, whether he formed it all or did not form it,

    Whose eye controls this world in highest heaven, he verily knows it, or perhaps he knows it not.



    [from Rig-Veda Samhita ~ Transl. R.T.H. Griffith]

  4. #4
    Join Date
    March 2006
    Location
    Sahasrarkadyutirmatha
    Posts
    1,802
    Rep Power
    191

    Post Re: Veda

    After 1000 BC, with the Samhitas in their final redaction, prose directives and exegesis, known as Brahmanas, were added to each of the Vedas. In their cosmogony, unmanifest Brahman became Vishvakarman (Maker of All ~ also known as Daksha-Prajapati), emerging from Asat (Not-being) to create Cosmos out of Chaos. Prajapati (as Brihaspati, the cosmic Purohita) created life by offering himself as an oblation, in the form of Purusha (Primal Man ~ vital spirit, the latent creative power of metaphysical Brahman) ~ thus becoming not only the energy behind the creative act, but the material ingredient of the universe.

    Brahma (n.) is said to have created Brahmā (m.) through self-sacrifice at Pushkara, in the Pushkaranya (Purusha-ka-Aranya ~ Forest of Purusha). Brahman was inspired but unmoved until this Purusha-Yajna. And, now manifest, through the power of Brih, Brahman is referred to in masculine form (nom. Brahmā), indicating the personalized Creator Brahman. Thus personalized, any man conversant with Brahmā was known as Brāhma, a type of the Brāhmana caste.

    The Trayi-Vidya (Threefold Wisdom) was revealed in three Brahma-Vedas, for three Soma priests, reflecting the triple formula of creation, which also determined three Aryan castes, and three stages of life (Ashrama) ~ Brahmacarya (Student), Grihastha (Householder), and Vanaprastha (Forest Recluse) ~ in the three-dimensional realm of physical reality.

    सर्वं खल्विदं ब्रह्म

    sarvaṁ khalvidaṁ brahma

    All this is verily Brahma

  5. #5
    Join Date
    March 2006
    Location
    Sahasrarkadyutirmatha
    Posts
    1,802
    Rep Power
    191

    Post Re: Veda

    The expansion of Aryan influence required Brahminic recognition of some new realities. The Brahmanas established that four castes of humanity exist as part of the ordained structure of the universe, resulting from Prajapati’s ‘Sacrifice of Primeval Cosmic Man’ (Purusha-Yajna), who was divided into four parts: Brahmana was his mouth, the arms were made Kshatriya, his thighs Vaishya, and from his feet was born Sudra (Serf ~ a fourth category of man, required for submissive indigenous peoples).

    The advance of Brahmanism, however, faced vigorous opposition from the Yati (Hermits, cf. Yeti), a pre-Aryan brotherhood of hermit shamans who supported the regional kings against Aryan culture, and paid with their lives. The Brahmanas mention that ‘Indra gave the Yati to the wolf-hounds’. Only three survived, to whom Indra gave boons ~ the surviving Yati were finally accepted into the Aryan community. The Yati ‘priests’ were known as Vratya or Yatuvidah (those skilled in Yatu ~ Sorcery), and their wisdom found expression in the Atharva-Veda, which incorporates popular and indigenous chants and charms, and provides the earliest literary source (albeit Sanskritic) for the religion of pre-Aryan India.

    This fourth Veda is actually known as Atharvangirasah, having both Atharvan and Angiras components, the former characterized as Shantam (Holy) and the latter as Ghoram (Terrible). Atharvan includes auspicious and remedial charms (Bheshagam), while Angiras ritual has aggressive intent and was distinguished as Abhikarikam (unholy Sorcery).

    The Yatuvidah were Agni (Fire ~ cf. Latin: Igneus) priests, whose ritual had primarily domestic concern. Their sorcery involved the magical and medicinal use of indigenous flora, which remained largely mysterious to the Aryan immigrants. The Atharva-Veda provides a manual of pre-Aryan medical lore, although the identity of most herbs is no longer clear. Orthodox priests did not accept the Atharvan as a true Brahma-Veda, and counselled Brahmanas to avoid the practice of medicine ~ a woman with knowledge of the correct use of roots was especially to be feared.

    The Atharva-Veda emphasized the underlying transcendent principle that was always implied in the Trayi-Vidya, but only truly appreciated in profound contemplation. In Aryan cosmogony, the inceptive power of creation was originally held in Mantra (as Brih), and was gradually transferred to the sacrificial process of Yajna (as Purusha or Soma); but, for the Yati, Yogi, and Jnani, the process is involutional, with Tapas as the efficient cause. Self-generated creative heat and illumination indicate the solar nature of this pure metaphysical Brahman, who is essentially related to the fourth dimension of time.

    The Atharva-Veda established, in addition to the Hotar, Udgatar, and Adhvaryu, an essential function for the Atharvan Purohita, who adopted the supreme title of Brahman. The Brahman in Atharvan Yajna undertakes a less active, supervisory role, accounting for faults and inadequacies in the ritual performance with Bheshagam, and protecting against malefic influences with Abhikarikam.

    A fourth Ashrama, known as Yati, completed the Atharvan (3+1) vision, which was prefigured in the ancient Aryan Adityas ~ the unfathomed darkness of Varuna supporting the all illuminating Mitra who, with Bhaga (Womb, or Prosperity), begot the brilliant Aryaman and the entire solar race.

    Brahman has four heads, and at Dula Deo Mandir at Kajuraho his four arms are represented holding a sacrificial ladle (his essence as Purusha or Prajapati), a book (he is approached through wisdom), a Mala or rosary (he is to be contemplated and meditated upon), and a Kamandalu or alms-pot (symbolic of a mendicant’s life).

  6. #6
    Join Date
    March 2006
    Location
    Sahasrarkadyutirmatha
    Posts
    1,802
    Rep Power
    191

    Post Re: Veda

    Atharvan Hymn to Bhumi ~ AV 12.1


    Satya, Rita, Diksha, Tapas, Brahman, and Yajna, support the Earth. May this Earth, the mistress of that which was and shall be, prepare for us a broad domain!

    The Earth that has heights, and slopes, and great plains, that supports the plants of manifold virtue, free from pressure that comes from the midst of men, she shall spread out for us, and fit herself for us!

    The Earth, upon which the sea, and the rivers, and the waters, have arisen, upon which this breathing, moving life exists, shall afford us precedence in drinking!

    The Earth whose are the four regions of space, upon which food and the tribes of men have arisen, which supports the manifold breathing, moving things, shall afford us cattle and other possessions also!

    The Earth upon which of old the first men unfolded themselves, upon which the gods overcame the Asuras, shall procure for us all kinds of cattle, horses, and fowls, good fortune, and glory!

    The Earth that supports all, and furnishes wealth, the foundation, the golden-breasted resting-place of all living creatures, she that supports Agni Vaishvnara, and mates with Indra, the bull, shall furnish us with property!

    That Earth which formerly was water upon the ocean of space, which the Rishis found out by their skilful devices; whose heart is in the highest heaven, immortal, surrounded by truth, shall bestow upon us brilliance, and strength, and place us in supreme sovereignty!

    That Earth upon which the attendant waters jointly flow by day and night unceasingly, shall pour out milk for us in rich streams, and, moreover, besprinkle us with glory!

    The Earth which the Asvins have measured, upon which Vishnu has stepped out, which Indra, the lord of might, has made friendly to himself; she, the mother, shall pour forth milk for me, the son!

    Thy snowy mountain heights, and thy forests, O Earth, shall be kind to us! The brown, the black, the red, the multi-coloured, the firm Earth, that is protected by Indra, I have settled upon, not suppressed, not slain, not wounded.

    Into thy middle set us, O Earth, and into thy navel, into the nourishing strength that has grown up from thy body; purify thyself for us! The Earth is the mother, and I the son of the Earth; Parjanya is the father; he, too, shall save us!

    The Earth upon which the priests enclose the Vedi, upon which they, devoted to all holy works, unfold the Yajna, upon which are set up, in front of the sacrifice, the sacrificial posts, erect and brilliant, that Earth shall prosper us, herself prospering!

    Upon the firm, broad Earth, the all-begetting mother of the plants, that is supported by Rita; upon her, propitious and kind, may we ever pass our lives!

    A great gathering-place thou, great Earth, hast become; great haste, commotion, and agitation are upon thee. Great Indra protects thee unceasingly. Do thou, O Earth, cause us to brighten as if at the sight of gold: not any one shall hate us!

    Agni is in the Earth, in the plants, the waters hold Agni, Agni is in the stones; Agni is within men, Agnis are within cattle, within horses.

    Agni glows from the sky, to Agni, the god, belongs the broad air. The mortals kindle Agni, the bearer of oblations, that loveth ghee.

    The Earth, clothed in Agni, with dark knees, shall make me brilliant and alert!

    Upon the Earth men give to the gods the sacrifice, the prepared oblation; upon the Earth mortal men live pleasantly by food. May this Earth give us breath and life, may she cause me to reach old age!

    The fragrance, O Earth, that has arisen upon thee, which the plants and the waters hold, which the Gandharvas and the Apsaras have partaken of, with that make me fragrant: not any one shall hate us!

    That fragrance of thine which has entered into the lotus, that fragrance, O Earth, which the immortals of yore gathered up at the marriage of Surya; with that make me fragrant: not any one shall hate us!

    That fragrance of thine which is in men, the loveliness and charm that is in male and female, that which is in steeds and heroes, that which is in the wild elephants, the lustre that is in the maiden, O Earth, with that do thou blend us: not any one shall hate us!

    Rock, stone, dust is this Earth; this Earth is supported, held together. To this golden-breasted Earth, I have rendered obeisance.

    The Earth, upon whom the forest-sprung trees ever stand firm, the all-nourishing, compact Earth, do we invoke.

    Rising or sitting, standing or walking, may we not stumble with our right or left foot upon the Earth!

    To the pure Earth I speak, to the ground, the soil that has grown through the Brahma. Upon thee, that holdest nourishment, prosperity, food, and ghee, we would settle down, O Earth!

    Purified the waters shall flow for our bodies; what flows off from us, that do we deposit upon him we dislike: with a purifier, O Earth, do I purify myself!

    Thy easterly regions, and thy northern, thy southerly regions, O Earth, and thy western, shall be kind to me as I walk upon thee! May I that have been placed into the world not fall down!

    Do not drive us from the west, nor from the east; not from the north, and not from the south! Security be thou for us, O Earth: waylayers shall not find us, hold far away their murderous weapon!

    As long as I look out upon thee, O Earth, with Surya as my companion, so long shall my sight not fail, as year followeth upon year!

    When, as I lie, I turn upon my right or left side, O Earth; when stretched out we lie with our ribs upon thee pressing, do not, O Earth, that liest close to everything, there injure us!

    What, O Earth, I dig out of thee, quickly shall that grow again: may I not, O pure one, pierce thy vital spot, and not thy heart!

    Thy summer, O Earth, thy rainy season, thy autumn, winter, early spring, and spring; thy decreed yearly seasons, thy days and nights, shall yield us milk!

    The pure Earth that starts in fright away from the Naga, upon whom were the fires that are within the waters, she that delivers to destruction the blasphemous Dasyus, she that takes the side of Indra, not of Vritra, that Earth adheres to Sakra, the lusty bull.

    Upon whom rests the sacrificial hut and the two vehicles that hold the Soma, in whom the sacrificial post is fixed, upon whom the Brahmanas praise the gods with Riks and Samans, knowing also the Yajus-formulae; upon whom the serving-priests are employed so that Indra shall drink the Soma;

    Upon whom the Rishis of yore, that created the beings, brought forth with their songs the cows, they the seven active priests, by means of the Satra-offerings, Yajna, and their Tapas;

    May this Earth point out to us the wealth that we crave; may Bhaga add his help, may Indra come here as our champion!

    The Earth upon whom the noisy mortals sing and dance, upon whom they fight, upon whom resounds the roaring drum, shall drive forth our enemies, shall make us free from rivals!

    To the Earth upon whom are food, and rice and barley, upon whom live these five races of men, to the Earth, the wife of Parjanya, that is fattened by rain, be reverence!

    The Earth upon whose ground the citadels constructed by the gods unfold themselves, every region of her that is the womb of all, Prajapati shall make pleasant for us!

    The Earth that holds treasures manifold in secret places, wealth, jewels, and gold shall she give to me; she that bestows wealth liberally, the kindly goddess, wealth shall she bestow upon us!

    The Earth that holds people of manifold varied speech, of different customs, according to their habitations, as a reliable milch-cow that does not kick, shall she milk for me a thousand streams of wealth!

    The serpent, the scorpion with thirsty fangs, that hibernating torpidly lies upon thee; the worm, and whatever living thing, O Earth, moves in the rainy season, shall, when it creeps, not creep upon us: with what is auspicious on thee, be gracious to us!

    Thy many paths upon which people go, thy tracks for chariots and wagons to advance, upon which both good and evil men proceed, this road, free from enemies, and free from thieves, may we gain: with what is auspicious on thee, be gracious to us!

    The Earth holds the fool and holds the wise, endures that good and bad dwell upon her; she keeps company with the boar, gives herself up to the wild hog.

    Thy forest animals, the wild animals homed in the woods, the man-eating lions, and tigers that roam; the Ula, the wolf, mishap, Rikshika, and Rakshas, O Earth, drive away from us!

    The Gandharvas, the Apsaras, the Aryas and Kimidins; the Pisakas and all Rakshas, these, O Earth, hold from us!

    The Earth upon whom the biped birds fly together, the flamingos, eagles, birds of prey, and fowls; upon whom Matarisvan, the wind, hastens, raising the dust, and tossing the trees ~ as the wind blows forth and back the flame bursts after;

    The Earth upon whom day and night jointly, black and bright, have been decreed, the broad Earth covered and enveloped with rain, shall kindly place us into every pleasant abode!

    Heaven, and Earth, and air, have here given me expanse; Agni, Surya, Apas, and all the gods together, have given me wisdom.

    Mighty am I, Uttara by name, upon the Earth, conquering am I, all-conquering, completely conquering every region.

    At that time, O goddess, when, spreading forth, named Prithivi by the gods, thou didst extend to greatness, then prosperity did enter thee, and thou didst fashion the four regions.

    In the villages and in the wilderness, in the assembly-halls that are upon the Earth; in the gatherings, and in the meetings, may we hold forth agreeably to thee!

    The words I speak, honeyed do I speak them: the things I see they furnish me with. Brilliant am I, and alert: the others that rush against me, do I beat down.

    She whom Visvakarman did search out by means of oblations, when she had entered the surging flood of the atmosphere, she, the vessel destined to nourish, deposited in a secret place, became visible to the gods and the heavenly mothers.

    Thou art the scatterer of men, the broadly expanding Aditi that yields milk according to wish. What is wanting in thee, Prajapati, first born of the Ritam, shall supply for thee!

    Thy lap, O Earth, free from ailment, free from disease, shall be produced for us! May we attentively, through our long lives, be bearers of Bali-offerings to thee!

    O mother Earth, kindly set me down upon a well-founded place! With father Heaven cooperating, O thou wise one, do thou place me into happiness and prosperity!

  7. #7

    Re: Veda

    Does anybody know how many slokas/couplets are in each vedas ? Do we have complete vedas or only part of it ? ( any good website for vedas ?? )

  8. #8
    Join Date
    September 2006
    Age
    71
    Posts
    7,705
    Rep Power
    223

    Re: Veda

    Hari Om
    ~~~~~
    Quote Originally Posted by Mukunda View Post
    Does anybody know how many slokas/couplets are in each vedas ? Do we have complete vedas or only part of it ? ( any good website for vedas ?? )
    Namaste Mukunda,

    Let me see if I can address one part of your question, and then add info that you may find of use.
    The Rk ved has 10,552 mantras with various chandas ( Meter) and rishi's (or seers) let alone the deity (Devata) being addressed. The mantra's are grouped into 1028 hymm's. These are grouped into 10 Mandala's ( or books). Some think 10 mandala's due to the 10 dik bala's or 10 directional points. I am sure you have heard of the various mandala's.

    The seers ( there's about 400 or so in the rk ved, with 25 being female) cognized (seen or revealed) the knowledge of the ved. To understand this information, one needs to know the sanketa or symbolism they point out. This , as I know it is the ninya or mystories of this great workings of the universe. Yet, that said, the aim of both rishi and devata is to systematically lead one to higher levels of human consciousness and perfection. To unfold the full potential of the human existence to our full potential that is satyam rtam brhat - the Truth, the Right and the Vast of our being. I have not found an on-line web resource as yet that meets this (my) need at this level.

    Hense when one reads the ved, its not all about the outer homam and fire sactifce, but what is going on within the consciousness of one's being - the internal yajya. the outer homam i.e. the kindling of agni, is an expression of the inner yajya. Hence a guide to the Rk Ved , Sama ved ( sama is the rk chanted in meter), etc. is appropriate. Why this?

    Because of the following:
    Richo akshare parame vyoman yasmin deva adhi vishve nisheduh,
    Yastanna veda kim richa karishyatiya it tad vidus ta ime samasate.
    (Rk Veda, 1.164.39)

    That is,
    The Veda or rks, reside in the transcendental field or akshara, of the highest (parame) etheral Being (vyoman) in which reside all the adhi vishve deva's (or impulses of creative intelligence, the laws of Nature), responsible for the whole manifest universe. He whose awareness is not open (na veda) to this field, what can the verses accomplish for him? Those who know this level of reality are established in evenness (samasate or rest contented) , in That ( Tat or Bhuma, fullness-wholeness of life)."
    What does this say in short? Of what use is the ved, for he whom is not becoming established in the Absolute? Where will be the value of this great knowledge other then words... it says, become established in atman, the avyayam (undecaying), the even-ness to reap the full value of the knowledge.

    One additional insight from the munduka (the shaving) Upanishad, or ones that are shaved heads ( the yataya, or sanyasin's):

    The atman cannot be obtained by much study of the vedas or intelligence or much learning. He whom the SELF chooses, by him the SELF can be gained. To him the atman reveals its true nature.

    For me, this suggests that sadhana is more then study, yet the knowledge is wonderful! The experience of SELF comes not out of a book , but from within, and with His/Her grace.

    Yet do we just wait and see? The next verse/mantra/sutra says,
    'This atman cannot be attained by one who is destitute of strength or without earnestness of penance without mark ( or focus).
    But if the wise (man/woman) strives after IT by those means then the SELF enters into Brahman'.

    Being in health ( mind , body and spirit) or strengh, and with focus and resolve (e.g. mark) to strive to IT, that is Brahman, then one reaches the goal.


    pranams,
    यतसà¥à¤¤à¥à¤µà¤‚ शिवसमोऽसि
    yatastvaṠśivasamo'si
    because you are identical with śiva

    _

  9. #9
    Join Date
    March 2006
    Posts
    640
    Rep Power
    109

    Re: Veda

    Namaste Mukunda,

    Number of mantras in the Veda Samhitas:

    Rigveda: 10,552
    Samaveda: 1,875
    Yajurveda has two branches – Krishna: 2,086 and Shukla: 1,975
    Atharvaveda: 5,987

    Sacred Texts - This site has Rigveda, Samaveda and Krishna Yajurveda in whole, and Atharvaveda in part. All the translations are from nineteenth century western Indologists, which many feel are too literal, and fail to capture deeper meanings.

    SAKSI and The Vedic Experience - I really like these two sites. They contain some beautiful translations from the Vedas.

    I hope that helps .

    OM Shanti,
    A.




  10. #10
    Join Date
    September 2006
    Age
    71
    Posts
    7,705
    Rep Power
    223

    Re: Veda

    Hari Om
    ~~~~~
    Quote Originally Posted by Agnideva View Post
    Namaste Mukunda,

    Number of mantras in the Veda Samhitas:

    Rigveda: 10,552
    Samaveda: 1,875
    Yajurveda has two branches – Krishna: 2,086 and Shukla: 1,975
    Atharvaveda: 5,987

    Sacred Texts - This site has Rigveda, Samaveda and Krishna Yajurveda in whole, and Atharvaveda in part. All the translations are from nineteenth century western Indologists, which many feel are too literal, and fail to capture deeper meanings.

    SAKSI and The Vedic Experience - I really like these two sites. They contain some beautiful translations from the Vedas.
    Namaste Agnideva,
    what a wonderful and blessed name.. Agni , the divine will.

    The sites you reference are good... I have been fortunate to purchase the Krishna Yajur Ved, Taittiriya Samhita from SAKSI ( along with other agmas). The insights are excellent an I recommend R.L. Kashyap's work, as Sri Aruobindo and Kaplai Shastry's work.
    I still am at a loss for this level of insight(s) found on line e.g. the level of robust discussion and interpretation of the Ved. If you have other sites, I would appreciate the pointer to them... Again , thx for your kind help and post.

    pranams,
    यतसà¥à¤¤à¥à¤µà¤‚ शिवसमोऽसि
    yatastvaṠśivasamo'si
    because you are identical with śiva

    _

Thread Information

Users Browsing this Thread

There are currently 1 users browsing this thread. (0 members and 1 guests)

Similar Threads

  1. My difficulties w/ Hinduism
    By IcyCosmic in forum New to Sanatana Dharma
    Replies: 48
    Last Post: 05 May 2013, 05:36 PM
  2. atharva-veda highlights
    By saidevo in forum Vedas & Brahmanas
    Replies: 2
    Last Post: 23 March 2011, 09:05 AM
  3. A Personal Hindu Library
    By saidevo in forum Dharma-related Websites
    Replies: 42
    Last Post: 17 March 2009, 12:31 AM
  4. Definitions: Veda
    By yajvan in forum Dharma Lexicon
    Replies: 0
    Last Post: 12 April 2007, 06:29 AM

Bookmarks

Posting Permissions

  • You may not post new threads
  • You may not post replies
  • You may not post attachments
  • You may not edit your posts
  •