Original Sanskrit Texts on the Origin and History of the People of India: The Vedas: opinions of their authors and of later Indian writers on their origin, inspiration, and authority. 2d ed., rev. and enl. (2d impression) 1873John Muir Trübner, 1873 |
Other editions - View all
Common terms and phrases
adduce ĉther Agni āha ancient Angiras aphorism asya ataḥ atha ātmā atra ayam Bhāgavata bhavati Brahma Sūtras Brāhmaṇa ceremonial commentator Darśanas declared deities derived devānām divine doctrine etad eternal evam existence gods hymns idam Indra Iśvara iti chet Itihāsas ity arthaḥ ityādi Jaimini Kapila katham knowledge Mahābhārata manasā mantras Manu means Mīmānsakas na cha naḥ nāma Nirukta Nyaya objects omniscient param passage persons Pradhana praises Prajapati pramānam prāmānyam prayer proof proved Purānas Purusha quoted referred regard remarks Rig-veda rishis sacred sacrifice sages Sama-veda Sankara Sankhya Satapatha Sayana sense sentences Smriti Soma soul sound śruti supreme Sutra tadā tām tasmād tasya tathā tatra tena teshām thee thou translation tvā tvam uchyate uktam Upanishads uttered Veda vedaḥ Vedanta vedasya Vedic Vedic texts verses viii Vishnu words yadi yaḥ Yajur-veda Yajush yathā
Popular passages
Page 25 - Repeating thrice with intent mind the Sanhita of the Rik, or the Yajush, or the Saman, with the Upanishads, he is freed from all his sins. Just as a clod thrown into a great lake is dissolved when it touches the water, so does all sin sink in the triple Veda
Page 175 - Nyaya, and Yoga philosophers all pretend to find in the Upanishads some warranty for their tenets, however antagonistic in their bearing. The same applies to the numerous sects that have existed and still exist in India.
Page 162 - Know the self to be sitting in the chariot, the body to be the chariot, the intellect the charioteer, and the mind the reins. The senses they call the horses, the objects of the senses their roads. When he is in union with the body, the senses and the mind, then wise people call him the enjoyer.
Page 6 - The same Vedas which existed in the previous mundane era (Kalpa) were preserved in the memory of the omniscient Brahma, who was one with the Supreme Spirit.
Page 164 - Saldi, or productive energy of Brahma. So says Sankara Acharya, " We (Vedantists) consider that this primordial state of the world is dependent upon the Supreme Deity (Parameswara), and not self-dependent. And this state to which we refer must of necessity be assumed, as it is essential ; for without it the creative action of the Supreme Deity could not be accomplished, since if he were destitute of his sakti, any activity on his part would be inconceivable
Page 92 - The object which the Naiyayikas seek by supposing a species is, in fact, gained from the letter itself ; and the object which they aim at by supposing an individuality in letters, is attained from audible noises ; 2 so that the assumption of species is useless.
Page 89 - A'rfA. answer], cannot rise to the height of proof, for it has no more validity than such obviously illusory reasoning, as " All study of the Mahabharata was preceded by an earlier study of it by the pupil's preceptor, since it is the study of the Mahabharata, which must have been the same in former times as now.
Page 271 - ... meaning : it is enough that what he hears be intrinsically plausible and seductive, and that there be no special cause to provoke doubt; and if indeed there were, the poet overrules such doubts by the holy and all-sufficient authority of the Muse, whose omniscience is the warrant for his...
Page 217 - They afford us very distinct indications of the locality in which they were composed. The Indus is the great river ; the Ganges is only twice mentioned ; the Sarasvati was the eastern boundary. " The hymns show us the Aryan tribes living in a state of warfare with surrounding enemies (some of them, probably, alien in race and language), and gradually, as we may infer, forcing their way onward to the east and south. They supply us with numerous specimens of the particular sorts of prayers, viz., for...
Page 92 - On the latter supposition, there is no proof of any inherent distinction between g's, for inherent oneness is not destroyed by a difference of external disguises. Thus we must not conceive, from the apparent distinction caused by such external disguises as jars, &c., that there is any inherent distinction, as of parts, in the one indivisible ether. The current use of the rejected phrase [ie, "different...