By William Ward
William Ward's account of the Hindu groups between whom he served as a Baptist missionary in Serampore in West Bengal was once first released in 1811 and reprinted during this 3rd version 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, setting up the Serampore venture Press in 1800 and Serampore university in 1818. Ward committed two decades to compiling his research of Hindu literature, background, mythology and faith, which used to be finally released in 4 volumes. It supplied richly distinct info, and was once considered as authoritative for the subsequent fifty years. it truly is accordingly nonetheless a major resource for researchers in components together with Indian heritage, British colonialism, Orientalism and non secular stories. quantity 1 describes and categorises Hindu deities and gadgets of worship, celestial, terrestrial, animate and inanimate.
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Additional resources for A View of the History, Literature, and Religion of the Hindoos, Volume 1: Including a Minute Description of their Manners and Customs, and Translations from their Principal Works
The One God is never worshipped by the Hindoos as a mere spiritual being, but always as united to matter, and before some image. ) He now created time, nature, and future consequences; the primary elements; the organs of sense, of action, and of intellect: he » The Shree-Bhaguviitu, &c. The Noiyayikus declare, that the universe was created from atoms; while the Meemangs&kus, equally wise, affirm, that the consequences of actions were the only things united to birth. ' Sir W. Jones. P It is called delusion, or appearance, to shew, that it is something assumed for an occasion, and which, when that occasion is served, will be destroyed: hence they say, that matter is from everlasting, but is subject to destruction.
ON THE HINDOO RELIGION. xvii next became the first form, or pattern, or the aggregate, of life, and individuated himself into separate portions of animal life; and then, under the name of Vishnoo, he created the universe from the waters, and entered it as the soul of the world. While Vishnoo lay asleep on the waters, a lotus ascended, from his navel, from which sprung Briimha, the creator. Shivii, Vishnoo, and Briimha, are considered as the representations of the three goonus: Vishnoo of the suttu goonti, Briimha of the ruju, and Shivii of the tumvi.
2. Vishnoo. This is the image of a black man,, with four arms, sitting on Giirooru, a creature half-bird, half-man, and holding in his hands the sacred shell, the chfikrii, the lotus, and a club. His colour (black) is that of the destroyer, which is intended to show, that Shivu and he are one; he has four hands, as the representative of the male and female powers ; the shell (blown on days of rejoicing) implies that Vishnoo is a friendly deity; the chiikru is to teach that he is wise to protect; the lotus is to remind the worshipper of the nature of final emancipation, that, as this flower is raised from the muddy soil, and after rising by degrees from immersion in the waters, expands itself above the surface to the admiration of all, so man is emancipated from the chains of human birth; the club shews that he chastises the wicked, * Raja-Ramii, a learned shikh; employed as a translator in the Serampore printing-office, says, that about forty years ago, not less than 10,000 persons, and, about twenty years ago, 4 or 5,000 perished in these contests at Hiiree-dwaru.