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abode aboriginal adduced affinity Agni Aitareya-brahmana ancient antiquity appears Arian Aryas Asuras Atharvaveda Benfey Brahmans Buddhist Burnouf character classes common Compare composed Dasa Dasyus derived Dham DRAMATIC PRAKRITS Dravidian enemies existed fact form of speech further Gatha gods Grammar grammarians Greek and Latin Haoma Hindus India Indo-Arians Indo-European Indra Indus inflections inscriptions Iranians Kambojas language Lassen later literature Magadhi Mahabharata mantras Manu mentioned modern Mrichh nations Nirukta non-Arian north-west northern nouns original Pali Panjab passage peculiar period Persian Prakrit dialects probable Prof Professor quoted Rakshasas Rama referred regard region religious remarks Rigveda rishis river roots Roth sacred sacrifice Samaveda Sanhita Sanskrit words Sarasvati Sayana says Soma speak spoken supposed Sutras Tamil tarn Telugu thou tongue tribes tvam Uttara Kurus Veda Vedic hymns verbs vernacular dialects verse viii Vishnu volume Vritra Weber writings Yaska Zend
Page 463 - Arian people, whose whole religion was a worship of the wonderful powers and phenomena of nature, had no sooner perceived that this liquid had power to elevate the spirits, and produce a temporary frenzy, under the influence of which the individual was prompted to, and capable of, deeds beyond his natural powers, than they found in it something divine ; it was to their apprehension a god endowing those into whom it entered with god-like powers ; the plant which afforded it became to them the king...
Page 190 - S'IVA, occurs; and there is not the slightest allusion to the form in which, for the last ten centuries, at least, he seems to have been almost exclusively worshipped in India, —that of the Linga or Phallus.
Page 315 - Women were formerly unconfined and roved about at their pleasure, independent. Though in their youthful innocence they abandoned their husbands, they were guilty of no offence; for such was the rule in early times. This ancient custom is even now the law for creatures born as brutes, which are free from lust and anger. This custom is supported by authority and is observed by great rishia, and it is still practiced among the northern Kurus.
Page 482 - Rishi, or inspired sage, named Asita, who dwelt on the skirts of the Himalaya mountains, became informed, by the occurrence of a variety of portents, of the birth of the future lawgiver, as the son of King SuddbMana, in the city of Kapilavastu, in Northern India, and went to pay his homage to the infant.
Page 107 - The nouns and particles in general follow the Pali structure; the verbs are more frequently nearer to the Sanskrit forms; but in neither, any more than in grammatical Pali, is there any great dissimilarity from Sanskrit. It is curious that the Kapur di Giri inscription departs less from the Sanskrit than the others, retaining some compound consonants, as...
Page 178 - Rik, points as distinctly to a more recent period as that of their collection. This, however, would not necessarily imply that the main body of the Atharva hymns were not already in existence when the compilation of the Rik took place. Their character would be ground enough for their rejection and exclusion from the canon, until other and less scrupulous hands were found to undertake their separate gathering into an independent collection.
Page 108 - We may therefore recognise it as an actually existent form of speech in some part of India, and might admit the testimony of its origin given by the Buddhists themselves, by whom it is always identified with the language of Magadha or...
Page 182 - Vedas is that of lyrical poetry. They contain the songs in which the first ancestors of the Hindu people, at the very dawn of their existence as a separate nation, while they were still only on the threshold of the great country which they were afterwards to fill with their civilization, praised the gods, extolled heroic deeds, and sang of other matters which kindled their poetical fervor.
Page 179 - Rik there breathes a lively natural feeling, a warm love for nature ; while in the Atharva, on the contrary, there predominates an anxious apprehension of evil spirits and their magical powers : in the Rik we see the people in the exercise of perfect freedom and voluntary activity, while in the Atharva, we observe them bound in the fetters of the hierarchy and superstition.