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And so the "Day and Night of Brahm" means only the statement of the alternating periods of Activity and Inactivity in some one particular Universe, amidst the Infinite Universality. You will find a mention of these periods of Activity and Inactivity in the "Bhagavad Gita," the great Hindu epic.
Every band must "recognize the cultivation of physical strength as a principal means of attaining our object." Each band, working down from the chief town of the district, must be connected with other bands, and all must be initiated in the Shakti mantra that Shakti worship which constitutes one of the most powerful and popular appeals to the sensuous side of Hindu mysticism.
He also studied the Christian Scriptures and was slightly versed in the Hindu Shastras. He became dissatisfied with the Pantheism of his mother faith; the caste system grated upon his nerves, and the idolatry and the superstitions of the land, and especially the gross immorality of the people, roused him to deep thought and activity.
In many cases, too, it should be remembered, the choice of flowers for dedication to certain saints originated either in their medical virtues or in some old tradition which was supposed to have specially singled them out for this honour. Sanscrit for lotus. Hindu poem, translated by Sir William Jones. "Flower-lore," p. 118. Folkard's "Plant Legends," p. 245. "Flower-lore," p. 120.
She is generally a Deccani, either Musulman or Hindu, varying in age from 20 to 40 and is fully capable of conciliating the Lord of the Bombay pavements, when he somewhat roughly commands her to move on. "Jemadar Saheb" she calls him; and if this flattery is insufficient she offers one of her ripest mangoes with a glance that he cannot resist.
In the Malay Peninsula there is a confused mingling of supernatural beings of various sorts, with a great development of magic; the determination of the functions of the better-developed gods is rendered difficult by the fact that the Malays have been much affected by Hindu influence.
The experience of the Maharaja of Jeypore, told in a previous chapter, is not unusual. His case is only one of thousands, for nearly every native prince and wealthy Hindu has broken caste again and again without suffering the slightest disadvantage, which has naturally made them indifferent.
The campaign was started in 1887 by the Hindu Tract Society of Madras, which set itself first to inflame popular fanaticism against the missionaries, who, especially in the south of India, had been the pioneers of Western education.
For the low caste and the out-caste people there is no education unless it is Christian education. We have a monopoly, though not of our choosing. The educated Hindu will not do this work under any circumstances. It has been tried, with all the prestige of the government, which is no small matter in India, and nothing comes of it.
Money was, indeed, the only qualification she lacked, and Sham Babu's comparative poverty kept eligible suitors at a distance. For three years he had sought far and wide for a son-in-law and was beginning to fear that he might, after all, be unable to fulfil the chief duty of a Hindu parent. One evening his wife unexpectedly entered the parlour where he was resting after a heavy day at office.
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