RigVeda and the Indian Systems of Approach to the One
hbd at DDIT.ERNET.IN
Wed Jul 19 02:53:17 CDT 2000
Anand Hudli wrote:
> On Tue, 18 Jul 2000 06:35:16 -0700, Ravisankar Mayavaram
> <miinalochanii at YAHOO.COM> wrote:
> >Thanks a lot for this beautiful series.
> >Some of your understanding seems to stem from your current
> >I was told this site http://www.heartmath.com/ has many research papers
> >in this context (I have not read them).
> While we are talking physiology, I would like to see a treatment of
> *inter-dependent* physiological processes in the Vedas. What I am
> driving at is what Prof. Dave had alluded to earlier regarding
It is said that the Compassionate One rejected Vedas. During my studies of
RigVeda and supporting texts, I started wondering why it should be so,
because there does not seem to be anything that Buddha would have objected.
It is said that the Buddhist scriptures are
formalized some 600 years after his death. I do not know (am not an expert on
Buddhism) under that circustance how far they represented Buddha's own views.
I feel there is a lot of common ground, and very little, if any, is uncommon
bet. Advaita and Buddhism. I do not want to entre any controversy here. If
any of my statements are incorrect or offending I ask pardon and withdraw
them right here.
> If the Vedas describe such interdependent processes, then
> it becomes a strong case for influencing the central principle of
> Buddhism - pratItya-samutpAda. ALready, one can identify some
> interdependent processes, such as the Yajna itself. A Yajna is one
> large process which has several sub-processes (aN^gas). Each process
> is dependent on the R^itviks for completion. And each R^itvik himself
> depends on the others for his functions. No R^itvik is "independent"
> of others. Even the YajamAna, the Sacrificer, is dependent on the
> R^itviks for the successful completion of the Yajna. And the R^itviks
> in turn are pleased by the daxiNA given to them by the YajamAna.
> If one can identify such interdependent physiological processes, then
> one may extend the inter-dependence to the whole universe, because the
> universe can viewed as the body of the cosmic PuruSha (VirAj).
Yes, we are quite close. In a future posting I may discuss this.
> Also, worthy of note is the fact that in the R^ig Veda words such as tman
> and tanu are more common than the now familiar term Atman (Self). This
> could erroneously be interpreted as a lack of support for the Atman of the
That is well said. To me alsmost whole of RigVeda seems to be a basis for
any religious philosophy, because it talks about the basic processes by which
a human mind tries to access the Unknown. It being so, RigVeda should be
looked upon as religion's religion. But, here I am jumping the gun. I should
explain it in detail. If the List members are patient with me (as very kindly
they are till now) I hope that it will be possible to deminstrate this.
Thanks for comments.
bhava shankara deshikame sharaNam
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