Epic MythologyK.J. Trübner, 1915 - 277 páginas The mythology of the two epics of India, the Mahābhārata and the Rāmāyaṇa. |
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Términos y frases comunes
Adityas Agni Airavata appears Apsaras Apsarasas Arjuna Asuras Asvins Atri Avatar Bali battle become Bhima Bhrgu Bhuts bird born Brahman Bṛhaspati called cows cursed Daityas Dakşa Danavas daughter demons Devas Dharma Dhatr divine Dyaus earth elephant epithet evil father fiends fire Gandharvas Ganges Garuda gives gods Hanumat Hariv heaven hell heroes Himavat Indra Kali Kāma Kaśyapa killed Kimnaras king Krsna Kubera late later epic live Lokapālas lord Manu Maruts Meru Mitra moon mother mountains Muni Nāgas Namuci Narada Nārāyaņa nymphs ocean Parjanya passage Piśācas Pitrs Prajapati priest pseudo-epic rain Raksasas Rām Rama Ravana recognised river Rudra sacrifice saints Sarasvati says seers serpents seven Sītā Śiva Śiva's Skanda snakes Soma sons Surya thousand Tirtha trees Varuna Vasistha Vasus Vāyu Vedic Vişnu Viśvāmitra Vivasvat Vrtra wife worship Yaksas Yama Yama's
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Página 60 - Eene oudindische stad volgens het epos, Thesis Amsterdam 1899, p. 109, who failed to distinguish between both epics. huts or mounds of earth sacred to a god. For example, Mbh. 13. 10. 20 vulg., a Sudra leaves a hermitage in the mountains, and going farther into the wilds proceeds to make a little retreat for himself. There he builds himself a vedi-, a bhumi- to sleep on, and devatdyatandni which are clearly not of architectural value. When Rama in the woods builds himself also a hut, a vedi-, caitya-s...
Página 61 - ... ayatanani cdsramasydnurupdni ' suitable for an asylum ' (Ram. 2. 56. 33 Bo., not adopted in the crit. ed., 2. 50. 1213), he builds the same modest shrines, but the modifying expression shows that the writer recognizes more ambitious ayatanani, which would not be suitable for an abode of ascetics. ' When, however, a determining factor shows what they mean, it is evident that in the Mbh. they are not temples.
Página 219 - ever youthful", with whom first Skanda was formally identified. On the other hand, as son of Agni, Skanda was identified with all burnings (fevers) and other afflictions. The god who represented fire and affliction was naturally associated with the troops of afflicting beings grouped about S"iva and so became "son of S"iva", the more readily as the "hidden" god of mystery was naturally associated with the hidden places of the mountains (Guha and guhya; cf.
Página 61 - (It) must be a temple large enough for a royal couch; but this is in the city'.3 In general, Hopkins 4 may be right in arguing that the usual translation ' temple ' 5 or ' chapel ' — ' probably without special consideration of the architectural value of a " temple " ', — is at least for the Mahabharata inaccurate.
Página 42 - Taraka is a demon whose name does not appear in the old genealogical lists, but in what may be called the middle period of the...
Página 198 - The most surprising and historically important fact in the various lauds of Visnu as All-God is that he is nowhere called by the sacrosanct formula of the Vedanta. He is wise, knowing, blest, true, joy, etc., but he is not even said to be possessed of eft, still less is he designated as being saccidananda in the.
Página 12 - Vr;akapi. § 9. The Cow. — The divinity of the cow rests on the element in totemism which consists in the deification of that class of animals which provides a livelihood. A pastoral people naturally recognises its herds as its means of life and hence as in the case of the classic troglodytes regards them as its "sacred parents", or, as in the case of the Todas, as its divinity. This is brought out very clearly in the speech of the herder who says (H...
Página 164 - VaiSvadeva offering is thrown upon the ground, like that to the lower spirits, and it is eaten only by dogs and birds and men who eat dog-meat.
Página 19 - Tarksyas', he says, ,may eonceivibly have been human chieftains of the Western coast, though they scarcely present as strong a claim to euhemeristic interpretation as do their natural foes the Nagas.
Página 78 - a thousand and eight others who were Sauras" (7, 82, 16). That many worshipped the sun particularly, may be seen from the names of the Kurus' battlefriends, Suryadhvaja, Rocamana, AmSumat (etc., 1, 186, 10f.