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Vedic Religion, Mythology, and Society Essay Examples
It may be easier for a beginning practitioner to focus on that Murti for concentration or understanding of the religion, but as you progress in your studies and become more focused on the true meaning of that Murti, you will then look past that idol.
Hinduism can be said to have been inspired by and emerged from the Vedic religion; however the simple fact that the core of Hinduism comes from the Vedic period does not denote that the complex theological thought that is behind it was also developed during that period.
Vedic Religion, Mythology, and Society Essay - 1988 Words
It will continue to be a most tolerant, liberal, and respectful system of spiritual development, without the usual violence and persecution toward “non-believers” that seems to be the attendant of so many other less tolerant, monotheistic religions.
It is this inherent acceptance of the right of the individual to proceed in the spiritual quest that is most suitable for him or her that separates the Vedic process from most other religions on the planet.
Read this essay on Hinduism: Hinduism and Historical Vedic Religion
So the whole process of religion or spiritual practice is to raise one’s consciousness and spiritually purify it so that we can enter the spiritual dimension after death.
Voltaire in an Essay on Tolerance wrote: “I may disagree with what you say, but I will defend to the death, your right to say it.” In the same way, Hinduism maintains this principle of individuality and freedom for investigating the way to reaching the Absolute Truth.
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Vedic Religion, Mythology, and Society Essay - 1988 …
One of the distinguishing features of Vedic civilization was the smriti literature, especially the body of knowledge contained in the law books or books of duties, known as Dharmashastras. You will find here translations of many law books and a comparative analysis of the knowledge in them. .
Short Essay on Vedic Religion and Vedas
The great formulations of philosophic truth with which they abound are not abstract intellectual generalisations, things that may shine and enlighten the mind, but do not live and move the soul to ascension, but are ardours as well as lights of an intuitive and revelatory illumination, reachings as well as seeings of the one Existence, the transcendent Godhead, the divine and universal Self and discoveries of his relation with things and creatures in this great cosmic manifestation. Chants of inspired knowledge, they breathe like all hymns a tone of religious aspiration and ecstasy, not of the narrowly intense kind proper to a lesser religious feeling, but raised beyond cult and special forms of devotion to the universal Ananda of the Divine which comes to us by approach to and oneness with the self-existent and universal spirit. And though mainly concerned with an inner vision and not directly with outward human action, all the highest ethics of Buddhism and later Hinduism are still emergences of the very life and significance of the truths to which they give expressive form and force, - and there is something greater than any ethical precept and mental rule of virtue, the supreme ideal of a spiritual action founded on oneness with God and all living beings. Therefore even when the life of the forms of the Vedic cult had passed away, the Upanishads still remained alive and creative and could generate the great devotional religions and motive the persistent Indian idea of the Dharma.
Vedic religion essay - Car4Rent
It suggests that unlike other animals we being the supreme organisms on the planet not only have the power to control nature, but also possess the capacity to use the free will....
Vedic Religion Research Paper - 459 Words - StudyMode
The Vedic people kept their knowledge secret and maintained no historical records. The tradition continued in India for over 4000 years. As a result, it is difficult to construct Indian history and understand the historical processes that shaped Hinduism and how and why Vedic religion lost its significance. These essays provide a limited, but clear perspective on the histoyr of Hinduism.
An excellent essay on the high value of a well-rounded education
The imagery of the Upanishads is in large part developed from the type of imagery of the Veda and though very ordinarily it prefers an unveiled clarity of directly illuminative image, not unoften also it uses the same symbols in a way that is closely akin to the spirit and to the less technical part of the method of the older symbolism. It is to a great extent this element no longer seizable by our way of thinking that has baffled certain Western scholars and made them cry out that these scriptures are a mixture of the sublimest philosophical speculations with the first awkward stammerings of the child mind of humanity. The Upanishads are not a revolutionary departure from the Vedic mind and its temperament and fundamental ideas, but a continuation and development and to a certain extent an enlarging transformation in the sense of bringing out into open expression all that was held covered in the symbolic Vedic speech as a mystery and a secret. It begins by taking up the imagery and the ritual symbols of the Veda and the Brahmanas and turning them in such a way as to bring out an inner and a mystic sense which will serve as a sort of psychical starting-point for its own more highly evolved and more purely spiritual philosophy. There are a number of passages especially in the prose Upanishads which are entirely of this kind and deal, in a manner recondite, obscure and even unintelligible to the modern understanding, with the psychic sense of ideas then current in the Vedic religious mind, the distinction between the three kinds of Veda, the three worlds and other similar subjects; but, leading as they do in the thought of the Upanishads to deepest spiritual truths, these passages cannot be dismissed as childish aberrations of the intelligence void of sense or of any discoverable bearing on the higher thought in which they culminate. On the contrary we find that they have a deep enough significance once we can get inside their symbolic meaning. That appears in a psycho-physical passing upward into a psycho-spiritual knowledge for which we would now use more intellectual, less concrete and imaged terms, but which is still valid for those who practise Yoga and rediscover the secrets of our psycho-physical and psycho-spiritual being. Typical passages of this kind of peculiar expression of psychic truths are Ajatashatru's explanation of sleep and dream or the passages of the Prasna Upanishad on the vital principle and its motions, or those in which the Vedic idea of the struggle between the Gods and the demons is taken up and given its spiritual significance and the Vedic godheads more openly than in Rik and Saman characterised and invoked in their inner function and spiritual power.
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