"But that has never kept [these scholars] from treating the Vedas as the only source of ancient Indian history, to the neglect of the legitimate history books, the Itihasa-Purana literature, i.e. the Epics and the Puranas. It is like ignoring the historical Bible books (Exodus, Joshua, Chronicles, Kings) to draw ancient Israelite history exclusively from the Psalms, or like ignoring the historians Livius, Tacitus and Suetonius to do Roman history on the basis of the poet Virgil. What would be dismissed as “utterly ridiculous” in Western history is standard practice in Indian history."

"If the Puranic genealogies from the time of the Buddha onward are almost faultless, the presumption naturally is that the earlier genealogies too are not mere figments of the imagination."

"The Puranic records are far more trustworthy than has hitherto been assumed. They are the distillate of countless generations of remembered knowledge, especially knowledge concerning the vicissitudes of royal houses."

"It is absurd to suppose that the elaborate royal genealogies were all merely figments of imagination or a tissue of falsehoods."

"The world of heaven is as far removed from this world, they say, as a thousand earths stacked one above the other."

"At a distance of a journey of forty days on horseback from the spot where the Sarasvati is lost (in the sand of the desert), (is situated) Plaksa Prasravaja."

"The Tandya Mahabrahmana (V.92) similarly states: The Ekashtaka day is the wife of the year. When this night comes the Lord of creation (Prajapati) resides with her. Immediately from the beginning of the year, the rites of initiation are observed."

"We must confess that we are disposed to look upon this limit |two hundred years for the Brahmanas] as much too brief for the establishment of an elaborate ritual, for the appropriation of all the spiritual authority by the Brahmans, for the distinctions of races or the institutions of caste, and for the mysticism and speculation of the Aranyakas or Upanishads: a period of five centuries would not seem to be too protracted for such a complete remodelling of the primitive system and its wide dissemination through all those parts of India where the Brahmans have spread."

"Considering, therefore, that the Brahmana period must comprehend the first establishment of the threefold ceremonial, the composition of separate Brahmanas, the formation of Brahmana-charanas, and the schism between old and new Charanas, and their various collections, it would seem impossible to bring the whole within a shorter space than 200 years. Of course this is merely conjectural; but it would require a greater stretch of imagination to account for the production in a smaller number of years of that mass of Brahmanic literature which still exists, or is known to have existed. Were we to follow the traditions of the Brahmanas themselves, we should have . much less difficulty in accounting for the great variety of authors quoted, and of opinions stated in the Brahmanas. They contain lists of teachers through whom the Brahmanas were handed down, which would extend the limits of this age to a very considerable..."

"If, therefore, we limit the age of the Brahmanas to the two centuries from 600 to 800 b.c., it is more likely that hereafter these limits will have to be extended than that they will prove too wide."

"The chronological limits assigned to the Shtra and Brahmana periods will seem to most Sanskrit scholars too narrow rather than too wide, and if we assign but 200 years to the Mantra period, from 800 to 1000 b.c., and an equal number to the Ohhandas period, from 1000 to 1200 B.O., we can do so only under the supposition that during the early periods of history the growth of the human mind was more luxuriant than in later times, and that the layers of thought were formed less slowly in the primary than in the tertiary ages of the world."

"There is hardly any specific geographical information in the TS. The Satapatha Brahmana (SB)is richer from this point of view (Eggeling 1882-1900, Parts 1-4). Its most famous passage (1.4.1.14-16) describes the journey of fire to the Sadanira or Gandak of modern north Bihar: Mathava, the Videgha, was at that time on the (river) Sarasvati. He (Agni) thence went burning along this earth towards the east, and Gotama Rahugana and the Vigha Mathava followed after him as he was burning along. He burnt over (dried up) all these rivers. Now that (river) which is called Sadanira flows from the northern (Himalaya) mountain: that did not burn over. That one the Brahmans did not cross in former times, thinking it has not been burnt over by Agni Vaisvanara. Nowadays, however, there are many Brahmanas to the east of it. At that time it (the land east of the Sadanira) was very uncultivated, very marshy, because it had not been tasted by Agni Vaisvanara. Nowadays, however, it is very cultivated, for the Brahmans have caused (Agni) to taste it through."

"The SB text is famous for containing references to the wide spread of metallurgy during that period, none perhaps as important as the following (SB.13.2.2.15-18): for the horse is the nobility (chieftain), and the other animals are the peasantry (clan); and those who do this really make the peasantry equal and refractory to the nobility; and they also deprive the Sacrificer of his vital power. Therefore the horse alone belongs to Pragapati 1, and the others are sacred to the gods: he thus, indeed, makes the peasantry obedient and subservient to the nobility; and he also supplies the Sacrificer with vital power. The slaughtering-knife of the horse is made of gold, those of the ëparyangyasí of copper, and those of the others of iron; for gold is (shining) light, and the Asvamedha is the royal office: he thus bestows light upon the royal office. And by means of the golden light (or, by the light of the gold), the Sacrificer also goes to the heavenly world; and he, moreover, makes it a gleam of light shining after him, for him to reach the heavenly world. But, indeed, the horse is also the nobility; and this alsoóto wit, goldóis a form (symbol) ofthe nobility: he thus combines the nobility with the nobility. And as to why there are copper (knives) for the ëparyaEgyas,íóeven as the non-royal kingmakers, the heralds and headmen, are to the king, so those ëparyangyasí are to the horse; and so, indeed, is thisóto wit, copperóto gold: with their own form he thus endows them.And as to why there are iron ones for the others, óthe other animals, indeed, are the peasantry, and thisó to wit, ironóis a form of the peasantry: he thus combines the peasantry with the peasantry."

"The concept of universal sovereignty is apparent in SB.11.4.3.10: May Varuna, the universal sovereign, the lord of universal sovereign, bestow universal sovereignty upon me at this sacrifice."

"[One] should,therefore, consecrate [the sacred fires] on Krittikah. These, certainly, do not deviate from the Eastern direction. All other naksatras deviate from the Eastern direction."

"The nymph Urvasi loved Pururavas, the son of Ida. When she wedded him, she said, ‘Thrice a day thou shalt embrace me; but do not lie with me against my will, and let me not see thee naked, for such is the way to behave to us women.’"

"(Uttering), bhuh,’ Prajapati generated this earth. (Uttering) bhuvah ’ he generated the air, and (Uttering) svah ' he generated the sky. This universe is co-extensive with these worlds. (The fire) is placed with the whole. Saying bhuh,’ Prajapati generated the Brahman ; saying bhuvah,’ he generated the Kshattra ; (and saying) ‘svah,’ he generated the Vis. The fire is placed with the whole. (Saying) bhuh,’ Prajapati generated himself ; (saying) bhuvah,’ he generated offspring; saying ‘svah,’ he generated animals. This world is so much as self, offspring, and animals. (The fire) is placed with the whole."

"The Sun is the origin of time. His form, from the instant as the first division of time, is the twelvefold year. The year has two halves, one belonging to Agni (fire) and the other to Varuna (water). From Magha to the middle of Shravishta, step by step, belongs to Agni. From Sarpa at the beginning to the middle of Shravishta, step by step, belongs to Soma (MaiU VI. 14)."

"The serpents are these worlds."

"Verily, in the beginning this [world] was water… The waters desired a way to be reproduced… When they were heated up a golden egg was produced… In a year’s time… Prajapati [=Lord of creatures, Creator-god] was produced therein... He broke open this egg."

"Aiyar (1922) produces another verse from the Maitrayana Brahmana Upanisad, which he translates as follows: "The manifest form of time is the year. . . . One half of this year is Agneya (the warm half) and one half Vdruna (watery or cold). When the sun moves from the beginning of Magha to half (the segment of) Sravishtha in the regular order . . . it is Agneya [warm]. When the sun moves from the beginning of Sarpa (Aslesha) to the end of Sravishtha half, in the inverse order, it is Saumya [cool]" (1 88). Aiyar interprets this as a direct reference to the uttardyana and the daksindyana of the sun when it was situated in Maghd at the summer solstice... MagKd was at the summer solstice in the era when Krttikd was at the vernal equinox. Dikshit and Aiyar have thus produced additional references in an endeavor to support Jacobi and Tilak's contention that the texts refer to Krttikd coinciding with the vernal equinox which would have been the case in about 2500 B.C.E."

"The Self carries himself twofold, as the life-force (Prana) and as the Sun. Two are his paths within and without by which he revolves by day and by night. The Sun is the outer Self; the life-force is the inner Self. Hence by the movement of the outer Self, the movement of the inner Self is measured. But according to the Knower, who is free of sin, whose eye is turned within, it is by the movement of the inner Self that the movement of the outer Self is measured (MaiU VI. 1)."

"Like the crests on the heads of peacocks, like the gems on the hoods of the cobras, mathematics is at the top of the Vedanga s."

"Samasya dwikaraṇi pramāṇam tṛtīyena vardhayettacca caturthenātmacatustriṃśonena saviśeṣaḥ."

"A son born from your two sons will be revered by virtuous ones. They will chant about his pure fame and his glory will be like that of the illustrious one. Just as inferior gold is purified, virtuous ones will follow his good conduct and purify themselves, such as by not engaging in enmity. Everyone in the universe will be pleased with him, since the illustrious one will be himself pleased with him. He will use the intelligence in his atman to be devoted to no one else. He will be extremely fortunate and great-souled. He will be great in his sentiments and will be the greatest of the great. Through his increased devotion, when he gives up this life, he will enter Vaikuntha and find bliss there. He will not be lustful. He will be a store of good conduct and a store of qualities. He will be happy when others are happy and miserable when others are miserable. He will have no enemies in this world and he will be the reliever of all sorrows. He will be like the king of the stars, relieving the heat of the summer. Both inside him and outside him, he will see the unblemished lotus-eyed one, who assumes the form desired by his own devotees."

"In the tract of land known as Bhārata-varṣa, as in Ilāvṛta-varṣa, there are many mountains and rivers.... The inhabitants of Bhārata-varṣa are purified because they always remember these rivers."

"The interaction of the elements, the senses, the objects of the senses and the mind is said to be subtle creation. Brahma’s creation, through a disequilibrium in the qualities, is said to be Pourusha or gross creation. Preservation represents the triumph of the one in Vaikuntha, while sustenance results from his favours. Manvantaras provide for virtuous dharma, while addiction to the senses represents the desire to undertake action. Accounts of the lord are said to be descriptions of his avataras, conduct and detailed narrations of those who follow Hari. Withdrawal is his act of lying down, together with his powers. Liberation results when he gives up all other forms and resorts to his own form."

"Sanaka and the others were my sons through my mental powers and were born before you. Without any desires, they travel through the sky and go to all the worlds and the residents there. They once went to Vaikuntha, where the illustrious one with the unblemished atman resides. All the worlds revere Vaikuntha. All the people who reside in Vaikuntha have a form like Vaikuntha. They are not driven by any material aspirations, but worship Hari because of dharma. The original and illustrious Purusha is there and he can be approached through the use of words. He accepts the pure form of sattva and the foremost confers happiness on us, his devotees."

"O lord! All of us will find shelter at your lotus feet, the remembrance of which grants freedom from fear to the men who are devoted to you. There are those who are bound down to non-permanent bodies and homes. They are deeply attached to the undesirable elements of “I” and “mine”. Though you reside within the body, such men are extremely far away from you. O illustrious one! We will worship at your lotus feet. O supreme lord! Those who are attached to futile objects in their conduct and to the senses are those whose minds are far away from the supreme. O great one! Therefore, they do not see the bliss at your feet, discerned by those who seek shelter there. O god! There are those who drink the nectar of your account. Their store of devotion is extensive. They obtain the comprehension that is the essence of non-attachment. They swiftly obtain their place in Vaikuntha."

"The corpse of Nimi was preserved from decay by being embalmed with fragrant oils and resins, and it remained as entire as if it were immortal (VP IV.5.7)."

"The country north of the sea and south of the Himalayas Is Bharata and her children are Bharati. A thousand yojanas from north to south, It has kiratas in the east and yavanas in the west."

"The sun is stationed for all time, in the middle of the day... The rising and the setting of the sun being perpetually opposite to each other, people speak of the rising of the sun where they see it; and, where the sun disappears, there, to them, is his setting. Of the sun, which is always in one and the same place, there is neither setting nor rising."

"The equinoxes occur in the seasons of spring and autumn, when the Sun enters the signs of Aries and Libra. When the Sun enters Capricorn, his northern course commences; and his southern when he enters Cancer (VP 11.8.63)."

"When the Sun is in the first part of the lunar mansion Krittika, and the Moon in the fourth of Vishakha; or when the Sun is in the third part of Vishakha, and the Moon is in the head of Krittika (these positions being contemporary with the equinoxes), that equinoctial season is holy and is styled the Mahavishubha, or great equinox (VP VIII.71- 3)."

"When the Sun, Moon, Jupiter and the constellation Tishya are in the same sign, then the Golden Age will return (VP IV.23.30)."

"Anartta was the religious son of Sharyati. His son was named Revata who ruled over the region called Anartta after his father and dwelled in a city named Kusasthali (VP IV. 1.20)"

"...Kural refers to the Puranas and other Hindu texts in many of its couplets, including frequent references to Hindu gods. Indra is mentioned in several couplets. There is an obvious reference to the measuring of the world by Vamana, an incarnation of Vishnu. Kural states that the goddess of wealth resides in the houses of men who show hospitality. It warns against sloth as something disrespectful to Lakshmi. In tune with the Hindu shastras, it links the prosperity and spirituality of the land to the rule of a just king. It further states that the power of the king forms the mainstay of the scriptures of Brahmins and dharma."

"From Robert Caldwell's point of view, nothing ethical could emerge from the Dravidian mind, either by itself or under the influence of Vedic religion. Consequently, he attributed the Thirukural to Jain influences. G.U. Pope, another evangelist, maintained that it was Christian influence on Thiruvalluvar that produced this literary work. Christian scholars at his time, and for decades later, rejected this theory. However, it is being revived today by evangelical movements in Tamil Nadu."

"The Kural (second to seventh century AD), authored by the celebrated Tiruvalluvar, is often described as an “atheistic” text, a hasty misconception. True, Valluvar’s 1,330 pithy aphorisms mostly deal with ethics (aram), polity (porul) and love (inbam), following the traditional Sanskritic pattern of the four objects of human life : dharma, artha, kàma, and moksha—the last implied rather than explicit. Still, the very first decade is an invocation to Bhagavan : “The ocean of births can be crossed by those who clasp God’s feet, and none else” ; the same idea recurs later, for instance in this profound thought : “Cling to the One who clings to nothing ; and so clinging, cease to cling”. The Kural also refers to Indra , to Vishnu’s avatar of Vamana , and to Lakshmi, asserting that she will shower her grace only on those who follow the path of dharma . There is nothing very atheistic in all this, and in reality the values of the Kural are perfectly in tune with those found in several shastras or in the Gita."

"In the Buddhist literature there are the Jatakas, three of which deal with the story of Rama... The most noteworthy of these is the one called Dasaratha Jataka... The carry-over of these Jataka stories to China only serves to emphasize how popular was the Rama story even with the Buddhists."

"Whether people like it or not, the fact is that there is no credible proof that Valmiki's Ramayana post-dates the Buddha. There is a complete absence of mention of Buddha or Mahavira or their followers or of Nandas, Mauryas or Shungas and so on. There is no mention of Pataliputra or Rajagriha. Rather, the latter's predecessor Girivraja is mentioned. Even if there were additions to the text in subsequent centuries, the data in the text itself is clear that it belongs to a much older era. In a country of 1.2 billion people, you will find all sorts of interpretations and retellings... When even early Buddhist authors can claim (e.g., the Spitzer Manuscript, dated to 200 AD or earlier on palaeographic grounds) that the omniscience of Buddha is proven because he had studied the Ramayana and Mahabharata, the obvious conclusion is that these texts were considered pre-Buddha even by Buddhist writers at that time. Otherwise, they would not fool their readers. For that matter Jatakas etc. have their own versions of Krishna's life too. But it is obvious which one is older and which is a recast."

"References to the story of Rama occur in the earliest part of the Sangama literature of Tamil Nadu, dating back to a period almost as old as the Ramayana of Valmiki. [... a theme from the Ramayana] forms the subject-matter of a terracotta representation from Kausambi, ascribable to the 2nd-1st century BCE."

"But in the first place, Sanskrit literature alone is a very big mass. Although, perhaps, three-fourths of it has been destroyed and lost through successive invasions, yet, I think, the sum total of the amount of literature in Sanskrit would outbalance any three or four European languages taken together, in number of books. No one knows how many books are there yet and where they are, because it is the most ancient of all these Aryan languages. And that branch of the Aryan race which spoke the Sanskrit language was the first to become civilized and the first to begin to write books and literature. So they went on for thousands of years. How many thousands of years they wrote no one knows. There are various guesses - from 3000 B.C. to 8000 B.C. - but all of these dates are more or less uncertain."

"It is, I believe, no exaggeration to say that all the historical information which has been collected from all the books written in the Sanskrit language is less valuable than what may be found in the most paltry abridgement used at preparatory schools in England."

"Almost the largest portion of the Vedas has been lost. The priests who carried it down to posterity were divided into so many families; and, accordingly, the Vedas were divided into so many parts. Each part was allotted to a family. The rituals, the ceremonies, the customs, the worship of that family were to be obtained from that [respective] portion of the Vedas. They preserved it and performed all the ceremonies according to that. In course of time, [some of] these families became extinct; and with them, their portion of the Vedas was lost, if these old accounts be true."

"A time must come when the Indian mind will shake off the darkness that has fallen upon it, cease to think or hold opinions at second and third hand and reassert its right to judge and enquire in a perfect freedom into the meaning of its own Scriptures."

"The Upanishads supply the basis of later Hindu philosophy; they alone of the Vedic corpus are widely known and quoted by most well-educated Hindus, and their central ideas have also become a part of the spiritual arsenal of rank-and-file Hindus."

"Some of you know that the Vedas are divided into four parts. One is called the Rig-Veda, another Yajur-Veda, another Sâma-Veda, and the fourth Atharva-Veda. Each one of these, again, was divided into many branches. For instance, the Sama-Veda had one thousand branches, of which only about five or six remain; the rest are all lost. So with the others. The Rig-Veda had 108, of which only one remains; and the rest are all lost."

"The Indologists had for so long told themselves that Indians lacked access to the “true” meaning of their texts that they no longer considered it a prejudice but a methodological principle and a necessary one at that."

"In parts of their careers, Arjuna and Odysseus show similarities so numerous and detailed that they must be cognate figures, sharing an origin in the proto-hero of an oral proto-narrative. For present purposes many questions about this proto narrative can be left unanswered. Was it told in prose or in verse or in a mixture of the two? Was it told in the Urheimat or original homeland (whatever the location and date of that logically necessary zone of space-time), or did it diffuse somewhat after the dispersal began? It does not matter. The similarities cannot be explained either by chance, or by Jungian archetypes, or by diffusion of the Homeric epics from Greece to India; and if they are as striking as I think then, one way or another, they must be due to common origin in a proto-narrative.” (Allen 1998:2)"