F. Max Müller

Max Muller was one of the most respected religious authorities of his time. His accomplishments include translating The Upanishads and editing a massive collection of work called The Sacred Books of the East. Some of the most valuable and instructive materials in the history of man are treasured up in India, and in India only. In her classic dialect, the Sanskrit, we may read with what success ancient India conquered the elements and the world as it was then known. The study of Sanskrit, and particularly a study of the Vedic Sanskrit, is able to enlighten us and illuminate the darkest passages in the history of the human mind. This book gives the reader some idea of ancient India, of its ancient literature, and, more particularly, of its ancient religion. Muller will help you see and feel what it was like in ancient India, and the importance that it played in the history of the human race.

In 'A Story of German Love', author F. Max Müller shares his personal story of love, loss, and growth. This autobiography takes us through the life of the German-born philologist and Orientalist who lived and worked in Britain for most of his life. Müller, one of the pioneers in the field of Indian studies and the science of religion, opens up about his life and experiences, including the relationships that shaped him. Through his words, we gain insight into the mind of this talented individual and the passions that drove him.

Ramakrishna (1833-86), was a Bengali Hindu sage. Although theoretically a high-caste Brahamin by birth, he came from a poor, low-caste village and had little or no education. He did not know a word of Sanskrit and his knowledge of the Vedas, Puranas, and Hindu Epics was obtained orally (in the Bengali language). In spite of this, he managed to convey in his aphorisms the essence of the Hindu religion. Ramakrishna also worshipped with Muslims and Christians, and propounded a simple approach to religious "Creeds and sects matter nothing. Let every one perform with faith the devotions and practices of his creed. Faith is the only clue to get to God." (#200). His often earthy sayings and short fables are immediately comprehensible to everyone, using vivid metaphors which employ everyday objects and settings to express deep Hindu philosophical concepts. This collection of sayings was collected by his followers after his death and translated by Max Muller.

"My object in publishing the results of my own studies in Indian philosophy was not so much to restate the mere tenets of each system, so deliberately and so clearly put forward by the reputed authors of the principal philosophies of India, as to give a more comprehensive account of the philosophical activity of the Indian nation from the earliest times, and to show how intimately not only their religion, but their philosophy also, was connected with the national character of the inhabitants of India..." - F. Max MullerFriedrich Max Muller (1823-1900) was an Anglo-German orientalist and comparative philologist. He was a theologian who also wrote and translated books about the religions and sacred texts of the Far East, such as Buddhism and Confucianism. In 1898 he received the high honor of being made a Privy Councillor.

THE Dhammapada forms part of the Pali Buddhist canon, though its exact place varies according to different authorities, and we have not as yet a sufficient number of complete MSS. of the Tipitaka to help us to decide the question[1]. Those who divide that canon into three Pitakas or baskets, the Vinaya-pitaka, Sutta-pitaka, and Abhidhamma-pitaka, assign the Dhammapada to the Sutta-pitaka. That Pitaka consists of five Nikayas: the Digha-nikaya, the Magghima-nikaya, the Samyutta-nikaya, the Anguttara-nikaya, and the Khuddaka-nikaya. The fifth, or Khuddaka-nikaya, comprehends the following works: 1. Khuddaka-patha; 2. DHAMMAPADA; 3. Udana; 4. Itivuttaka; 5. Sutta-nipata; 6. Vimanavatthu; 7. Petavatthu; 8. Theragatha; 9. Therigatha; 10. Gataka; 11. Niddesa; 12. Patisambhida; 13. Apadana; 14. Buddhavamsa; 15. Kariya-pitaka. According to another division[2], however, the whole Buddhist canon consists of five Nikayas: the Digha-nikaya, the Magghima-nikaya, the Samyutta-nikaya, the Anguttara-nikaya, and the fifth, the Khuddaka-nikaya, which Khuddaka-nikaya is then made to comprehend the whole of the Vinaya (discipline) and Abhidhamma (metaphysics), together with the fifteen books beginning with the Khuddaka-patha. The order of these fifteen books varies, and even, as it would seem, their number. The Dighabhanaka school[1. see Feer, Journal Asiatique, 1871, p. 263. There is now at least one complete MS. of the Tipitaka, the Phayre MS., at the India Office, and Professor Forchhammer has just published a most useful List of Pali MSS. collected in Burma, the largest collection hitherto known.2. See Childers, s. v. Nikaya, and extracts from Buddhaghosa's commentary on the Brahmagala-sutta.]p. x admits twelve books only, and assigns them all to the Abhidhamma, while the Magghimabhanakas admit fifteen books, and assign them to the Sutta-pitaka. The order of the fifteen books is: 1. Gataka [10]; 2. Mahaniddesa [11]; 3. Kullaniddesa [11]; 4. Patisambhidamagga [12]; 5. Sutta-nipata [5]; 6. DHAMMAPADA [2]; 7. Udana [3]; 8. Itivuttaka [4]; 9. Vimanavatthu [6]; 10. Petavatthu [7]; 11. Theragatha [8]; 12. Therigatha [9]; 13. Kariya-pitaka [15]; 14. Apadana [13]; 15. Buddhavamsa [14][1]. The Khuddaka-patha is left out in the second list, and the number is brought to fifteen by dividing Niddesa into Maha-niddesa and Kulla-niddesa. There is a commentary on the Dhammapada in Pali, and supposed to be written by Buddhaghosa[2], in the first half of the fifth century A.D. In explaining the verses of the Dhammapada, the commentator gives for every or nearly every verse a parable to illustrate its meaning, which is likewise believed to have been uttered by Buddha in his intercourse with his disciples, or in preaching to the multitudes that came to hear him.

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En Mitología Comparada aplica Max Müller, al estudio de esta disciplina, un método revolucionario para la época: la filología.- El análisis de las palabras y su evolución a través de los distintos pueblos le permite esbozar un panorama bastante amplio de un aspecto poco conocido de la historia del hombre: sus primeros balbuceos religiosos.-

"The Amitabha Sutra is a popular colloquial name for the Smaller Sukhavativyuha Sutra. The Amitabha Sutra is a Mahayana Buddhist text, and it is one of the primary sutras recited and upheld in the Pure Land Buddhist schools.The bulk of the Amitabha Sutra, considerably shorter than other Pure Land sutras, consists of a discourse which the Buddha gave at Jeta Grove in Sravastī to his disciple Sariputra. The talk concerned the wondrous adornments that await the righteous in the western pure land of Sukhavati, as well as the beings that reside there, including the buddha Amitabha. The text also describes what one must do to be reborn there." -Wikipedia

“The Heart Sutra is a Mahayana Buddhist sutra. Its Sanskrit name Prajnaparamita Hrdaya literally translates to "Heart of the Perfection of Transcendent Wisdom." The Heart Sutra is often cited as the best known and most popular of all Buddhist scriptures. This version contains both, THE LARGER PRAGNA-PARAMITA-HRIDAYA-SUTRA and THE SMALLER PRAGNA-PARAMITA-HRIDAYA-SUTRA, translated by the great scholar, F. Max Mueller.The Heart Sutra is a member of the Perfection of Wisdom (Prajnaparamita) group of Mahayana Buddhist literature, and along with the Diamond Sutra, is perhaps the most prominent representative of the genre.The Heart Sutra is made up of 14 shlokas in Sanskrit; a shloka is composed of 32 syllables. In Chinese, it is 260 Chinese characters, while in English it is composed of sixteen sentences. This makes it one of the shortest of the Perfection of Wisdom texts, which exist in various lengths up to 100,000 shlokas. According to Buddhist scholar and author Geshe Kelsang Gyatso in his commentary to the Heart Sutra:“The Essence of Wisdom Sutra (Heart Sutra) is much shorter than the other Perfection of Wisdom sutras but it contains explicitly or implicitly the entire meaning of the longer Sutras.”This sutra is classified by Edward Conze as belonging to the third of four periods in the development of the Perfection of Wisdom canon, although because it contains a mantra (sometimes called a dharani), it does overlap with the final, tantric phase of development according to this scheme, and is included in the tantra section of at least some editions of the Kangyur. Conze estimates the sutra's date of origin to be 350 CE; some others consider it to be two centuries older than that. Recent scholarship is unable to verify any date earlier than the 7th century CE.The Chinese version is frequently chanted (in the local pronunciation) by the Chan (Zen/Seon/Thien) sects during ceremonies in China, Japan, Korea, and Vietnam respectively. It is also significant to the Shingon Buddhist school in Japan, whose founder Kukai wrote a commentary on it, and to the various Tibetan Buddhist schools, where it is studied extensively.The sutra is in a small class of sutras not attributed to the Buddha. In some versions of the text, starting with that of Fayue dating to about 735, the Buddha confirms and praises the words of Avalokitesvara, although this is not included in the preeminent Chinese version translated by Xuanzang. The Tibetan canon uses the longer version, although Tibetan translations without the framing text have been found at Dunhuang. The Chinese Buddhist canon includes both long and short versions, and both versions exist in Sanskrit.” -Wikipedia

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This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1903 edition. ... religion of the aborigines is Fetichism and Animalism. The former adore the heaven and the earth, the sun, the fire, the wind, the storm, the dawn, the mountains and the rivers. These deities comprise matter and spirit, the elements and the invisible powers behind them.* The latter worship stones, trees, serpents, monkeys, vultures, fish and other animals. Now, it is well known that Sanskrit, the language of the ancient Aryans, deteriorated under the operation of the general laws to which all languages are subject, and by contact with the languages of the aboriginal tribes, resulting in the formation of the prakrits, the vernaculars now spoken in north and west India. In like manner Vedism, the ancient religion of the Aryans, deteriorated, partly in consequence of the invariable tendency of human nature to corrupt religion, and partly in consequence of contact with the religions of the aborigines, culminating in the disintegration of the ancient creed and making the Evolution of Hinduism possible. 3.--The Cultivation of Philosophy. The Hindus have not been inaptly called a "nation of philosophers." It is in philosophy and in grammar that they have attained their highest distinction. In the former they are equal, and in the latter they are superior, to the Greek masters. The study of philosophy began in India at a very early period. There are a few hymns both in the Atharva and the Rig Vedas of a deeply speculative character, which indicate a long period of profound reflection on the origin and nature of things. The Upanishads, the last portions of the Vedas, are little more than curious metaphysical dis '* Phillips' Teaching of the Vedas, pp. 29-112. quisitions on God, Man, and the Universe. Between them and the formulated systems of...

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This is a subset of the Sacred Books of the East Series which includes translations of all the most important works of the seven non-Christian religions which have exercised a profound influence on the civilizations of the continent of Asia. The works have been translated by leading authorities in their field. Parts I, II and III.

Originally published in 1884. Author: F.Max Muller Language: English Keywords: Religion / India Many of the earliest books, particularly those dating back to the 1900s and before, are now extremely scarce and increasingly expensive. Obscure Press are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.

This is a subset of the Sacred Books of the East Series which includes translations of all the most important works of the seven non-Christian religions which have exercised a profound influence on the civilizations of the continent of Asia. The works have been translated by leading authorities in their field.

Romanised in sanskrit se hindi main abhi tak koi accha kosh uplabdh nahin tha jo do-ek uplabdh bhi hai unmain bahut thode he shabdon ko sthan diya gaya hai jisse viddharthiyon ki awashyaktaein puri nahin hoti inke mulya bhi itne adhik hai ki sadharan sanskrit viddharthi ko kharidana kathin ho jata hai iska abhave bahut dinon se khatak raha tha ant mainapte ki students sanskrit english dictionary ka he anuvad prastut karne ke yojana nishchit ki gayee prastut kosh usi yojana ka parinam hai is kosh main kul lagbhag 70,000 shabda hain jinmein lagbhag 10000 shabda naye sire se liye gaye hai jinhe shri vaman shivram apte ne apne sanskran main nahin liya tha is tarah se yeh kosh ek bahut badi kami ki purti karta hai

In English and Sanskrit. As long as man continues to take an interest in the History of his race and as long as we collect in Libraries and Museums the relics of former ages, the first in that long row of books will belong for ever to the Rigveda.

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This historic book may have numerous typos and missing text. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1904 ... kind of absolutely perfect excellence. The First Adhyaya is therefore mainly occupied with interpreting typical words and propounding general rules for the purpose. II. Next it is indispensable to consider the objections which may interfere with our concept of Brahman and to show 'they are not real and they can imply no defect in Him. To this purpose the Second Adhyaya is devoted. III. When the mind of the inquirer is thus reassured as to the accuracy of the concept and the reality of the object implied in the mental act, there arises the natural desire for its realisation. The means to this end are discussed in the Third Adhyaya. To withdraw the heart completely from, all worldly objects, the pains of recurring birth and death are treated of in the first pada. To engender devotion to the Imperishable Lord, His greatness is pointed out in the second pada. The third pada discusses the rules of meditation which enables the contemplatist to see the Lord directly. The fourth pada tells us of the power of the knowledge which results from directly seeing Him. IV. The Fourth Adhyaya describes how the bondage of Karma is dissolved, how the gods occupying certain celestial ranks obtain Moksha, while others in the human body depart from it, what path they travel and what they reach, and what eternal blessings the released souls enjoy in the kingdom of heaven and how long they enjoy them. This is a bare sketch of the subject matter of the four Adhyayas and this, it is hoped, will facilitate the grasping of the summary that follows and of the general sense of the text as well. Badarayana's sutras are divided into four Adhyayas or Chapters, each Adhyaya being subdivided into four Padas or parts. The sutras in each Pada fall into certain groups called Adhikaranas, and e...