جستجوی مقالات مرتبط با کلیدواژه "vedas" در نشریات گروه "علوم انسانی"

The attainment of knowledge is the most important goal of the philosophical, artistic and mystical efforts of the world of today and yesterday. The power of revelation is sometimes exercised with imagination and imagination; But many similarities and commonalities can be found between them. In this study, the aim is to examine mystical ideas in two works that seem to contradict mysticism, but research on them has shown that, despite the apparent contradictions, there are many similarities and commonalities in achieving knowledge. Shahnameh is not a mystical work. However, the origin of mysticism is the God-seeking nature of man and no heart can be found in which there is no sign of mystical tendencies and thoughts. Some of the mythological and epic characters of Shahnameh are the gods of Rig Veda religious songs; After the advent of Ashuzardasht and the spread of monotheism, they appeared in the form of gods and kings in the first epic work, Avesta, and after Islam, they became the great kings and heroes of Shahnameh; in the history of these men and in some other The stories of Shahnameh come to discussions in which Ferdowsi's poetry becomes more like a mystical allegorical system. In this research, while introducing these characters to the mythical background and their evolution from the Vedas to Avesta and Shahnameh and analysis Mystical mention of each.

This paper seeks to study the idea of God and explain His ontological existence in Vedanta school. This school is the most important and most profound mystical- philosophical school in Hinduism and it is based on the last sections of "Vedas", which is considered as the most sacred Hindu scriptures. Although the hymns of Vedas begin with praising gods, in the final hymns, the One God is presented and the other gods represent a manifestation of the One God. Also, the Vedanta school is based on the last sections of the Vedas that display clear tendency to monotheism. The scholars of this school have presented a number of interpretations on God and the unity of Being, the most important of which is those presented by Sankara and Ramanuja. Sankara who established "Adavita Vedanta" school, rejects absolute dualism, denies any dichotomy between man and God, and believes in the unity of the Absolute. On the other hand, Ramanuja has modified non-dualism and his view is referred to a modified non-dualism or “Vishishtadvaita”. Ramanuja accepts the distinction between man and God and rejects the unity of absolute Being. Ramanuja’s theory is known as the theory of "Mokayef “.

At first glance, most people unconsciously associate the name of India, with such issues like superstition, idolatry, certain various ceremonies and ascetics and so on. However, there have been many scholars throughout the checkered history of this land, who have thought about rational, philosophical, theological and mystical issues and started different schools of thought. Generally speaking, the scholars of ancient India who were contemporary with Greek thinkers developed theological and philosophical thoughts too, and some advanced interesting theories in this regard. These schools of thought are based on four-fold pivots. Some are based on accepting the probative validity and authority of Vedas and some on rejecting them. Some philosophical thoughts and ideas in India are based on the Holy Scriptures and in general the purpose of these schools is religion-oriented. This paper examines the three Nâstika schools.

In this article first the structural code of the sacred affair in Yasna has been investigated and its counterpart concepts of the same root in the vedic sources have been studied. Then the arrangement and organization of these centers of meanings representing the sacred affair is pointed out, and finally a pentavalent system has been suggested which on the one hand is connected to the forces forming the human soul and spirit and on the other hand is related to the elements forming the material world and in this way it welds the material and the spiritual worlds and also the great and small world together.

Vedic hymns, in addition to praising Gods and mythical figures, also deal with the problem of creation. In the Vedas water is introduced as the basic element of the world. Some Vedic hymns refer to the creato-ex-nihilo, which is in conformity with what we read in this regard in other revealed Books. For example, in Avestan texts, water is introduced as a heavenly and cosmic element which is the essence of life. Sumerians, Egyptians, and the Greek also believed that water was the first thing that the Creator created. In some Vedic hymns, creation has taken place through performing sacrifices. Gods perform the sacrifice, and the organs of the God who has sacrificed himself represent the different degrees of creation. The world of being is actualized through such sacrifice, and oneness turns into plurality. In general, creation in the Vedas takes place through some mythical forces that play a role in the development of the world.This paper also deals with the problem of monotheism in the Vedas and, by reference to some Vedic hymns and the ideas of Indian researchers, (which are in contrast to the ideas of Orientalists), demonstrates that monotheism existed in the Vedas, and that the assumption of polytheism in them is false.

Reincarnation, which means rebirth of the soul or self in a series of physical or preternatural embodiments such as human being, animal, plant or divine, angelic and demonic embodiments, is a fundamental doctrine in some Asian religions. Though it has been stated that this idea could be originated in primitive religions, in Indian religions it is an essential doctrine directly connected with two basic beliefs namely karma and samsāra. For Hindus the process of rebirth is endless, but it can be ceased by true liberation or mokśa. The development of the concept of reincarnation is traceable through the Hindu Scriptures such as Vedas, Brāhmanas, Upanisads and bhagavadgītā, which is a part of the great Indian epic Mhābhārata. Scholars put forward different theories about the origin of the Hindu doctrine of reincarnation, so much so that they recognized it as a non-Indian idea; however eventually they reached to a consensus: the belief stems from Indian indigenous cults.