He is exclusively a post-Vedic god, though he has been identified by the Hindus with the Rudra of the Vedas, and numerous features of Siva's character and history are developed from those of Rudra.
His name does not occur in the Vedas, but in later Hinduism he is an important divinity.
In prison he pursued the Vedic studies which had already given him a place in oriental scholarship. His elaborate paper on " The Orion, or Researches into the Antiquity of the Vedas," read at the International Congress of Orientalists, London 1892 (published at Poona, 1893), was followed in 1903 by his " Arctic Home in the Vedas " - expounding a theory of extremely remote Aryan origins which has failed to secure the acceptance of other scholars.
The practice of cutting off the hair of the dead prevailed in India, though it does not appear in the Vedas (Monier-Williams, Religious Thought and Life in India, p. 281).
In 1816 he established a society, consisting only of Hindus, in which texts from the Vedas were recited and theistic hymns chanted.
Sometimes a myth probably older than the Vedas, and maintained in popular tradition, is reported in the Brahmanas.
As in the case of the Vedas, hymns are poor sources for the study of mythology, just as the hymns of the Church would throw little light on the incidents of the gospel story or of the Old Testament.
The Vedas say, "All intelligences awake with the morning."
- The gods of the Vedas and Brahmanas (the ancient hymns and canonized ritual-books of Aryan India) are, on the whole, of the usual polytheistic type.
In the South Sea Islands, generally, the fable of the union and separation of Heaven and Earth is current; other forms will be found in Gill's Myths and Songs from the South Pacific. The cosmogonic myths of the Aryans of India are peculiarly interesting, as we find in the Vedas and Brahmanas and Puranas almost every fiction familiar to savages side by side with the most abstract metaphysical speculations.
90) already claimed a divine origin for the three Vedas, the Rik, the Saman and the Yajush.
From the archaic style in which these mythological tales are usually composed, as well as from the fact that not a few of them are found in Brahmanas of different schools and Vedas, though often with considerable variations, it seems pretty evident that the groundwork of them must go back to times preceding the composition or final redaction of the existing Brahmanas.
Dayanand's treatment of the Vedas was peculiar, and consisted of reading into them his own beliefs and modern scientific discoveries.
The new faith at this period held to the Vedas as its basis.
In the Vedas they are called the sons of Rudra.
He denied that the Vedas warranted the caste system, but wished to retain the four grades as orders of learning to which admission should be won by examination.
As the ancestors of the Greeks, with the Aryans of India, the Egyptians, and others advanced in civilization, their religious thought was shocked and surprised by myths (originally dating from the period of savagery, and natural in that period) which were preserved down to the time of Pausanias by local priesthoods, or which were stereotyped in the ancient poems of Hesiod and Homer, or in the Brahmanas and Vedas of India, or were retained in the popular religion of Egypt.
As among the gods and Asuras of the Vedas, there were many wars in the divine race, and as the incantations of the Indian Brahmanas are derived from those old experiences of the Vedic gods, so are the incantations of the Maoris.
For Hinduism and later Judaism we possess a wealth of material on which to base a comparative study of the forms of sacrifice; a form of this - animal sacrifice in the Vedas - has been analysed by MM.
- The sources of present knowledge regarding Mithraism consist of the Vedas, the Avesta, the Pahlevi writings, Greek and Latin literature and inscriptions,.
The definiteness and persistence of this creed, which of course is the strength also of Mahommedanism, presents a contrast to the fluid character of the statements in the Vedas, and to the chaos of conflicting opinions of philosophers among the Greeks and Romans.
ATHARVA VEDA, the fourth book of the Vedas, the ancient scriptures of the Brahman religion.
Abandoning truth and falsehood, pleasure and pain, the Vedas, this world and the next, he shall seek the Universal Soul, in knowledge of which standeth eternal salvation."
The clearest evidence of the extreme age of the language of the pi ithas is its striking resemblance to the oldest Sanskrit, the language P the Vedic poems. The gatha language (much more than the k1 ter Zend) and the language of the Vedas have a close resemblance, Ai :ceeding that of any two Romanic languages; they seem hardly th ore than two dialects of one tongue.
In India from the soma frenzy in the Vedas, through the mystic reveries of the Upanishads, and the hypnotic trances of the ancient Yoga, allied beliefs and practices had never lost their importance and their charm.
European research has clearly proved that the text in the Vedas adduced to authorize the immolation of widows was a wilful mistranslation.
The followers of Ramanuja have split into two sects, a northern one, recognizing the Vedas as their chief authority, and a southern one, basing their tenets on the Nalayir, a Tamil work of the Upanishad order.
Like the other Vedas it is divided into Samhita, Brahmanas and Upanishads, representing the spiritual element and its magical and nationalistic development.
The mantras or sayings composing the Samhita of the Atharva Veda differ from those of the other Vedas by being in the form of spells rather than prayers or hymns, and seem to indicate a stage of religion lower than that of the Rig Veda.
"They pretend," as I hear, "that the verses of Kabir have four different senses; illusion, spirit, intellect, and the exoteric doctrine of the Vedas"; but in this part of the world it is considered a ground for complaint if a man's writings admit of more than one interpretation.
His principal works, besides the translation of Aristotle and a number of studies connected with the same subject, are Des Vedas (1854), Du Bouddhisme (1856) and Mahomet et le Coran (1865).
Even where, as in the Vedas, the sacred books of India, there is proof that the work has been transmitted without change through many centuries, the existence of unintelligible passages and unmetrical verses shows that here too there is work for textual criticism to perform, though in the opinion of most scholars it should be confined to the restoration of such forms as would be unconsciously and inevitably corrupted through changes of pronunciation and the like.
(1st ed., 1861; 2nd, 1868) was on the Vedas, a full inquiry as to the ideas of their origin, authority and inspiration held both by the Vedic and later Indian writers.