By William Ward
William Ward's account of the Hindu groups between whom he served as a Baptist missionary in Serampore in West Bengal used to be first released in 1811 and reprinted during this 3rd variation in 1817. It was once an exceptionally influential paintings that formed British perspectives of the newly outlined entity of 'Hinduism' within the early 19th century. Ward and his fellow missionaries promoted social reforms and schooling, constructing the Serampore venture Press in 1800 and Serampore collage in 1818. Ward committed 20 years to compiling his learn of Hindu literature, heritage, mythology and faith, which used to be ultimately released in 4 volumes. It supplied richly certain details, and used to be considered as authoritative for the following fifty years. it truly is nonetheless a huge resource for researchers in components together with Indian heritage, British colonialism, Orientalism and spiritual stories. quantity four contains translations from Hindu sacred texts and philosophical writings, and Ward's personal reflections on schooling.
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Additional info for A View of the History, Literature, and Religion of the Hindoos, Volume 4: Including a Minute Description of their Manners and Customs, and Translations from their Principal Works
What matters it that such and such individuals appear or disappear? The earth is a theatre changing its scenery every moment. Is it not annually clothed with new flowers and new fruits ? " " Alas ! said a third, the degree of love or hatred, of joy •' or grief, with which we are affected, has but too much influm Mimncr. ap. Stob. serm. 96. p. 528. Simonid. ap. eund. p. 530. " Plin. Hist. Nat. lib. 7. cap. 55. t. i, p. 411. Bruck. Hist. Pliilos. t. i. p. U95, On the HINDOO PHILOSOPHY. x\i 0 " ence on our judgments.
E4!. xxxiv INTRODUCTORY REMARKS subject Kupilu thus speaks : ' We call that discriminating wisdom which distinguishes spirit from matter according to their different natures: the immateriality of the one from the materiality of the other, the good of the one from the evil of the other, the value of the one from the worthlessness of the other. ' ' The yogee is able to trace the progress of intellect through the senses, and the path of the animal spirit through the nerves. "1 The happy state of stoicism to which he is raised is thus described by Kupilii : ' To a yogee, in whose mind all things are identified as spirit, what is infatuation ?
They silently execute orders without any knowledge of their motives. I question the sages : cruel men ! They have answered me. They have taught me to know myself! They have stripped me of all the claims I had to my own esteem ! Already I am unjust towards the gods, and ere long perhaps I shall be barbarous towards men! " " " " " " " To what a height of violence and enthusiasm does a heated imagination transport us ! At a single glance I had run over all the consequences of these fatal opinions ; the slightest appearances were become to me realities ; the most groundless apprehensions were converted into torments : my ideas, like frightful phantoms, maintained a conflict in my mind with the violence of contending waves agitated by the tempest.