Vedic Civilization is the Root of all Civilizations

Vedic civilization is the mother of all civilizations and cultures of the world. The links between the vedic and other ancient cultures, such as Sumerians, Persians,Egyptians, Romans etc. are visible clearly. Judaism, Christianity,  Jainism, Buddhism Islam and Sikhism  are all the off springs of  the vedic tradition and still contain many Vedic elements within them beyond any doubt.


Hindu Monuments Grabbed and Labelled as Islamic Constructions.


Baseless Theories of Evolution


  1. Panini is one of the world’s earliest as well as the greatest of scientific grammarians. The consensus of opinion fixed his date not later than the 5th century B.C. At that period Yajna or sacrifice and the worship of various deities were current and popular, and theistic devotion to particular divinities, generally expressed by the term Bhakti, had become prevalent. Panini refers to Vasudev as the object of devotion, and Paramatma Devata Visesa, a form of the One Supreme Divinity. The doctrine which assumed great importance later – that custom has the force of law – is also exemplified by the twofold meaning, in Panini’s Astadhyayi, attached to Dharma. Dharma is not only equivalent to Rta, primordial law, but also denotes custom (acara) as in the later Dharma Sutras.
    Already in Panini’s days different schools of thought had arisen, both theistic and non-theistic. A non-theistic doctrine, which is described in Buddhist philosophy as the doctrine of non-causation and also as the doctrine of Yadrccha- (fortuitous accident), was current in Panini’s time. That all existence was the result of chance was the doctrine of the Ahetuvadins. The Svetasvatara Upanisad which advocates the doctrine of the supreme spirit refers to other varieties of thought like those of the advocates of Svabhava or materialistic philosophy. Orthodox thought was later developed in the Samkhya philosophy and attained its climax in the Vedanta Sutras. Panini refers to Parasara Sutra, one of the earliest of the Vedanta treatises, and also to the atheistic school, known later as the Lokayata. There is mention also of Nihsreyasa which, in the Upanisads, denoted supreme bliss as also of Nirvana , possibly associated with Buddhism. From all these examples it is clear that, in the times of the Buddha and Panini, practically all the varieties of speculation which have flourished in India had already evolved. .
    Philosophical discourses and pursuits were at first specially developed by the Ksatriyas, but they soon became the prerogatives of the Brahmins. The Chandogya and Kausitaki Upanisads illustrate these successive stages. A solution of the ultimate problems of life is outlined in the early Upanisads, and it takes the form of Monism, absolute (according to Sankaracarya) or modified (according to Ramanuja). Filled with zeal for This doctrine of the Unity or Interdependence of all life, a social order was founded. Dr. Ananda Coomaraswamy in his Dance of Siva says that the great Epics represented the desired social order as having actually existed in the golden past; they put into the mouths of their heroes not only the philosophy but the theory of its application in practice. This is evident, above all, in the long discourse of the dying Bhisma in the Santiparva of the Mahabharata. “The heroes themselves they made ideal types of character for the guidance of all subsequent generations; for the education of India has been accomplished deliberately through hero-worship. In the Dharmashastra of Manu and the Arthashastra of Chanakya – perhaps the most remarkable sociological documents the world possesses -they set forth the picture of the ideal society, defined from the stand point of law. By these and other means they accomplished what has not yet been effected in any other country, in making religious philosophy the essential and intelligible basis of popular culture and national polity”.

  2. What, then, is This view of life ? The inseparable unity of the material and spiritual world is made the foundation of Indian culture and that determines the whole character of Indian social ideals. Later Hindu thought is founded on the rhythmic nature of the world process, including evolution and involution, birth, death and rebirth, srsti and samhara. Every individual life – mineral, vegetable, animal, human- has a beginning and an end; This creation and destruction, appearance and disappearance, are of the essence of the world process and equally originate in the past, present and future. According to This view, then, every individual ego (jivatman) or separate expression of the general will to life (icchatrsna), must be regarded as having reached a certain stage of its own cycle. This is also true of the collective life of a nation, a planet or a cosmic system. It is further considered that the turning- point of This curve is reached in man, and hence the immeasurable value which Hindus (and Buddhists) attach to birth in human form. Before the turning-point is reached – to use the language of Christian theology – the natural man prevails; after it, the regener man. To sum up, Indian philosophic thought developed in several stages. The Vedic period is generally placed between 2500 B.C. and 600 B.C. As already indicated, the four Vedas, the Bramanas, Aranyakas, and Upanisads are creations of the early sages.

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