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Titel: The Vedic Origins of Karma: Cosmos as Man in...
Verlag: Sri Satguru Publications
Auflage: First edition.
Contents Introduction : The Vedic Origins of the Karma Doctrine A Note on Texts, Method, Terms, and Translations Chap. I : THE PROBLEM OF KARMA AND THE TEXTUAL SOURCES : 1. The Brahmanas and Upanisads in the view of Nineteenth Century Indology 2. The Upanisads and the Vedic Origins of the Karma Doctrine 3. The Earliest Notice of the Doctrine of Karma and Rebirth in the Brhadaranyaka and Chandogya Upanisads Conclusion : The Karma Doctrine in the Context of Brahmanic Thought Chap. II : THE Cosmos AS MAN : THE Image OF THE COSMOS IN VEDIC THOUGHT : 1. The Cosmic Image and its Vicissitudes in Vedic Thought 2. Purusa and the Creation of the Cosmos 3. The Reenactment of the Cosmogony 4. Prajapati and the Creation of the Cosmos Conclusion : The Reenactment of the Cosmogony Chap. III : THE Fire ALTAR (AGNICAYANA) AS MAN AND COSMOS : 1. The Problem of Sacrifice 2. The Problem of Sacrifice and the Agnicayana 3. The Construction of the Fire Altar Conclusion : Man and Cosmos in the Fire Altar Chap. IV : FROM Death TO REBIRTH : 1. The Agnicayana and the Smasanacayana Conclusion : The Karma Doctrine in the Context of Brahmanic Thought Printed Pages: 181. Buchnummer des Verkäufers 32150
Inhaltsangabe: Language: English
J. C. Heesterman has recently observed that the Vedic sacrificial texts propose "a separate self-contained world ruled exclusively by the comprehensive and exhaustive order of the ritual." The closed world of the Vedic sacrifice recalls the larger closure of the Hindu universe, depicted from an early period as an egg "whose total contents can never increase but can only be redistributed." As Wendy O'Flaherty has noted within the world egg "the Hindu cosmos in a series of receding frames, circles within circles." This image of circles within circles leads back to the world of the Vedic sacrifice, which itself consisted of a series of concentric circles; and so articulates again the close resemblance between the world of the ritual and the larger cosmos.
The world of the sacrifice is intentionally made to resemble the larger cosmos. The Vedic ritualists sought, in their own sacrificial activity, to recreate the primordial events, which shaped the cosmos. An often-quoted passage that appears in the Satapatha Brahmana thus declares: "This [ritual act] done now is that which the gods did then [in the beginning]." What the gods did then was to create the world, an event that the late Vedic texts often depict as having occurred through the sacrifice of ananthropomorphic being, whose dismembered body was formed into the ordered cosmos.
However, the death and destruction implicit in the primordial event created an untenable situation for the sacrificer; in particular, the reenactment of the cosmogony would seem to have required the sacrificer to give up his own life. The Vedic Ritualists attempted to circumvent this actuality by employing various substitutes [ranging from grain and animals to a gold effigy] for the sacrificer's own person. Moreover, the closed world of the ritua
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