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Andersen, Walter K.; Damle, Shridhar D. (1987) [Originally published by Westview Press], The Brotherhood in Saffron: The Rashtriya Swayamsevak Sangh and Hindu Revivalism, Delhi: Vistaar Publications Kumar, S.; Nagendra, H.R.; Manjunath, N.K.; Naveen, K.V.; Telles, S. (2010). "Meditation on OM: Relevance from ancient texts and contemporary science". International Journal of Yoga. 3 (1): 2–5. doi: 10.4103/0973-6131.66771. PMC 2952121. PMID 20948894. S2CID 2631383. Pashaura Singh (18 April 2019). A Dictionary of Sikh Studies. OUP Oxford. p.78. ISBN 978-0-19-250843-0. In verse 1, the Upanishad states that time is threefold: the past, the present and the future, that these three are Om. The four fourth of time is that which transcends time, that too is Om expressed. [79]
a b c d Ragini Sen; Wolfgang Wagner; Caroline Howarth (30 September 2013). Secularism and Religion in Multi-faith Societies: The Case of India. Springer Science & Business Media. pp.37–38. ISBN 978-3-319-01922-2. However, the work of European linguists and other scholars was taken up by racist groups, for whom the swastika was a symbol of “Aryan identity” and German nationalist pride. This conjecture of Aryan cultural descent of the German people is likely one of the main reasons why the Nazi Party formally adopted the swastika or Hakenkreuz (Ger., hooked cross) as its symbol in 1920. Muller, Max, ed. (26 October 2001). The Bhagavadgita with the Sanatsujatiya and the Anugita. Translated by Telang, K.T. Routledge. p.120. ISBN 978-0700715473. Following Nazi Germany’s defeat in 1945, the Allied governments ruling the nation outlawed Nazi organizations. Their symbols and propaganda were removed and further dissemination criminalized. Subsequent German governments continued the ban on Nazi symbols and propaganda, including the swastika. Today in Germany and other European states, public display of Nazi symbols, including on the Internet , is prohibited by law and individuals violating such terms are subject to criminal proceedings.Some have referred to Hinduism as the Vaidika dharma. [11] The word 'Vaidika' in Sanskrit means 'derived from or conformable to the Veda' or 'relating to the Veda'. [web 4] Traditional scholars employed the terms Vaidika and Avaidika, those who accept the Vedas as a source of authoritative knowledge and those who do not, to differentiate various Indian schools from Jainism, Buddhism and Charvaka. According to Klaus Klostermaier, the term Vaidika dharma is the earliest self-designation of Hinduism. [12] [13] According to Arvind Sharma, the historical evidence suggests that "the Hindus were referring to their religion by the term vaidika dharma or a variant thereof" by the 4th-century CE. [14] According to Brian K. Smith, "[i]t is 'debatable at the very least' as to whether the term Vaidika Dharma cannot, with the proper concessions to historical, cultural, and ideological specificity, be comparable to and translated as 'Hinduism' or 'Hindu religion'." [10] According to Alexis Sanderson, the early Sanskrit texts differentiate between Vaidika, Vaishnava, Shaiva, Shakta, Saura, Buddhist and Jaina traditions. However, the late 1st-millennium CE Indic consensus had "indeed come to conceptualize a complex entity corresponding to Hinduism as opposed to Buddhism and Jainism excluding only certain forms of antinomian Shakta-Shaiva" from its fold. [web 5] Some in the Mimamsa school of Hindu philosophy considered the Agamas such as the Pancaratrika to be invalid because it did not conform to the Vedas. Some Kashmiri scholars rejected the esoteric tantric traditions to be a part of Vaidika dharma. [web 5] [web 6] The Atimarga Shaivism ascetic tradition, datable to about 500 CE, challenged the Vaidika frame and insisted that their Agamas and practices were not only valid, they were superior than those of the Vaidikas. [web 7] However, adds Sanderson, this Shaiva ascetic tradition viewed themselves as being genuinely true to the Vedic tradition and "held unanimously that the Śruti and Smṛti of Brahmanism are universally and uniquely valid in their own sphere, [...] and that as such they [Vedas] are man's sole means of valid knowledge [...]". [web 7] The commonly seen representation of the syllable Om, ॐ, is a cursive ligature in Devanagari, combining अ ( a) with उ ( u) and the chandrabindu ( ँ, ṃ). In Unicode, the symbol is encoded at U+0950 ॐ DEVANAGARI OM and at U+1F549 🕉 OM SYMBOL as a "generic symbol independent of Devanagari font". Getty, Alice (1988). The Gods of Northern Buddhism: Their History and Iconography. Dover Publications. pp. 29, 191–192. ISBN 978-0-486-25575-0.
See also: Hindu reform movements Swami Vivekananda was a key figure in introducing Vedanta and Yoga in Europe and the United States, [99] raising interfaith awareness and making Hinduism a world religion. [100] The lyrics of Donovan's 1966 song, " Mellow Yellow" repeat the line, "I'm just mad about Saffron". [41] a b c d e f g Hume, Robert Ernest (1921), The Thirteen Principal Upanishads, Oxford University Press, pp.391–393 Peggy Froerer (23 July 2019). Religious Division and Social Conflict: The Emergence of Hindu Nationalism in Rural India. Taylor & Francis. ISBN 978-1-351-37812-3.
Postwar Bans on the Use of the Swastika and Cultural Controversies
Deb, Harit Krishna (1921). "The Svastika and the Oṁkāra". Journal of the Royal Asiatic Society of Bengal. 17 (3): 231–247.
Kaviraja, Krishnadasa (1967). "20, the Goal of Vedānta Study". Teachings of Lord Caitanya. Translated by A. C. Bhaktivedanta Swami Prabhupada. Bhaktivedanta Book Trust International, Inc. The word swastika comes from the Sanskrit svastika , which means “good fortune” or “well-being." The motif (a hooked cross) appears to have first been used in Eurasia, as early as 7000 years ago, perhaps representing the movement of the sun through the sky. To this day , it is a sacred symbol in Hinduism, Buddhism, Jainism, and Odinism. It is a common sight on temples or houses in India or Indonesia. Swastikas also have an ancient history in Europe, appearing on artifacts from pre-Christian European cultures. Its “Discovery” and Meanings in Modern Europe Hansen, Thomas Blom (1999), The Saffron Wave: Democracy and Hindu Nationalism in Modern India, Princeton University Press, ISBN 9781400823055 King Purūravā Enchanted by Urvaśī". Bhāgavata Purāṇa, Canto 9. Bhaktivedanta Book Trust International, Inc. Singh, Khushwant (2002). "The Sikhs". In Kitagawa, Joseph Mitsuo (ed.). The religious traditions of Asia: religion, history, and culture. London: RoutledgeCurzon. p.114. ISBN 0-7007-1762-5.Quote: "Ik Aumkara is a significant name in Guru Granth Sahib and appears in the very beginning of Mul Mantra. It occurs as Aum in the Upanishads and in Gurbani, the Onam Akshara (the letter Aum) has been considered as the abstract of three worlds (p. 930). According to Brihadaranyaka Upanishad "Aum" connotes both the transcendent and immanent Brahman." [127] This "Global Hinduism" [108] has a worldwide appeal, transcending national boundaries [108] and, according to Flood, "becoming a world religion alongside Christianity, Islam and Buddhism", [108] both for the Hindu d saffronisation' came to be used describe the increasing influence of Hindu nationalism in party politics. This period saw phrases such as the "saffronisation of the coastal belt", [29] "saffronisation of Karnataka" [30] and "saffronisation of the Congress(I)". [31] Academic and non-academic scholars wrote books with titles involving 'saffron' to refer to Hindu nationalism: Brotherhood in Saffron, [32] Khaki Shorts and Saffron Flags, [33] The Saffron Wave, [34] and The Saffron Swastika. [35] Clothing [ edit ] Research Items: The Swastika, Gammadion, Fylfot". Nature. 110 (2758): 365. September 1922. doi: 10.1038/110365a0. ISSN 0028-0836. S2CID 4114094. The Swastika, p. PA365, at Google Books Saffron holds symbolic meaning in Sikhism, representing spirit and sacrifice. [11] Originally a shade of yellow called basanti, the field of the modern Nishan Sahib is saffron. [11] [12] Turbans worn by Sikhs most often are blue or white, [13] but basanti colour is common. [11] [14]
Flag Code of India" (PDF). Mha.gov.in. Archived from the original (PDF) on 2013-01-23 . Retrieved 2016-02-27. Sehdev Kumar (2001), A Thousand Petalled Lotus: Jain Temples of Rajasthan, ISBN 978-8170173489, p. 5Vālmīki; trans. Mitra, Vihārilāla (1891). The Yoga-vásishtha-mahárámáyana of Válmiki, Volume 1, p.61. Bonnerjee and Company. [ISBN unspecified]. Lloyd Parry, Richard (24 September 2007). "Nuns join monks in Burma's Saffron Revolution". The Times. London . Retrieved 10 April 2009. Which meant that to the public the Monks and their religion played an important role throughout the protests. Along with the monks were nuns, students and activists who were protesting during the revolution. a b Julius Lipner (2010), Hindus: Their Religious Beliefs and Practices, Routledge, ISBN 978-0415456760, pp. 66–67 Om emerged in the Vedic corpus and is said to be an encapsulated form of Samavedic chants or songs. [10] [1] It is a sacred spiritual incantation made before and during the recitation of spiritual texts, during puja and private prayers, in ceremonies of rites of passage ( samskara) such as weddings, and during meditative and spiritual activities such as Pranava yoga. [11] [12] It is part of the iconography found in ancient and medieval era manuscripts, temples, monasteries, and spiritual retreats in Hinduism, Buddhism, Jainism, and Sikhism. [13] [14] As a syllable, it is often chanted either independently or before a spiritual recitation and during meditation in Hinduism, Buddhism, and Jainism. [15] [16] In Rajasthani, this colour is called kesariya. The word derives its name from kesar, the Hindustani name for saffron, an important crop in Kashmir.
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