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This book provides universal value for anyone on the journey to self-healing and enlightened approaches for each stage in the span of human life: pregnancy, birth, childhood, teen years, young adulthood, and the maturing years light details a variety of common sense, natural, and alternative therapies easily available to everyone additionally, light brings to the reader the timeless body-mind techniques of meditation, forgiveness, and discovery of one`s purpose as the bedrock of all healing.

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Part I: The Shu King the Religious Portion of the Shih King The Hsiao King

While submitting here some prefatory observations on the version of the Shri King presented in this volume I think it well to prefix also a brief account of what are regarded as the sacred books of the religions of China. Those religions are three Confucianism, Taism and Buddhism.

I begin with a few words about the last. To translate any of its books does not belong to my province and more than a few words from me are unnecessary. It has been said that Buddhism was introduced into China in the third century B.C. but it certainly did not obtain an authoritative recognition in the empire till the third quarter of our first century. Its texts were translated into Chinese one portion after another as they were gradually obtained from India but it was not till very long after words that the Chinese possessed in their own language a complete copy of the Buddhist canon. Translations from the Sanskrit constitute the Principal part of the Buddhistic literature of china though there are also many original works in Chinese belonging to it.

II. Confucianism is the religion of China par excellence, and is named from the great sage who lived in the fifth and sixth centuries B.C. Confucius indeed did not originate the system, nor was he the first to inculcate its principles or enjoin its forms of worship. He said of himself (Analects, VII, i) that he was a transmitter and not a maker, one who believed in and loved the ancients; and hence it is said in the thirtieth chapter of the Doctrine of the Mean, ascribed to his grandson, that ‘he handed down the doctrines of Yâo and Shun, as if they had been his ancestors, and elegantly displayed the regulations of Wan and Wan, taking them as his models.’

In fulfilling what he considered to be his mission, Confucius did little towards committing to writing the views of antiquity according to his own conception of them. He discoursed about them freely with the disciples. of his school, from whom we have received a good deal of what he said; and it is possible that his accounts of the ancient views and practices took, unconsciously to himself, some colour from the peculiar character of his mind. But his favorite method was to direct the attention of his disciples to the ancient literature of the nation. He would neither affirm nor relate anything for which he could not adduce some document of acknowledged authority. He said on one occasion (Analects, III, ix) that he could describe the ceremonies of the dynasties of Hsiâ (B.C. 2205—1767) and Yin (B. C. 1766—1123), but did not do so, because the records and scholars in the two states of Káu, that had been assigned to the descendants of their sovereigns, could not sufficiently attest his words. It is an error even to suppose that he compiled the historical documents, poems, and other ancient books from various works existing in his time. Portions of the oldest works had already perished. His study of those that remained, and his exhortations to his disciples also to study them, contributed to their preservation. What he wrote or said about their meaning should be received by us with reverence; but if all the works which he handled had come down to us entire, we should have been, so far as it is possible for foreigners to be, in the same position as he was for learning the ancient religion of his country. Out text-books would be the same as his. Unfortunately most of the ancient books suffered loss and injury after Confucius had passed from the stage of life. We have reason, however, to be thankful that we possess so many and so much of them. No other literature, comparable to them for antiquity, has cçme down to us in such a state of preservation.

But the reader must bear in mind that the ancient books of China do not profess to have been inspired, or to contain what we should call a Revelation. Historians, poets, and others wrote them as they were moved in their own minds. An old poem may occasionally contain what it says was spoken by God, but we can only understand that language as calling attention emphatically to the statements to which it is prefixed. We also read of Heaven’s raising up the great ancient sovereigns and teachers, and variously assisting them to accomplish their undertakings; but all this need not be more than what a religious man of any country might affirm at the present day of direction, help, and guidance given to himself and others from above. But while the old Chinese books do not profess to contain any divine revelation, the references in them to religious views and practices are numerous and it is from these that the student has to fashion for himself an outline of the early religion of the people. I will now state what the books are.

First, and of greatest importance, there is the Book of Historical Documents, called the Shü and, since the period of the Han dynasty (began B.C. 202), the Shu King. Its documents commence with the reign of Yao in the twenty-fourth century B. C., and come down to that of king Hsiang of the Kau dynasty, B.C. 651—619. The earliest chapters were not contemporaneous with the events which they describe, but the others begin to be so in the twenty- second century B. C. The reader will find a translation of the whole of this work without abridgment.

Third in a three-volume set of Canonical texts of Theravada Buddhism outlining monastic rules; this volume -- the Kullavagga, IV-end.

Second to three-volume set of Canonical texts of Theravada Buddhism outlining monastic rules; this volume -- the Mahavagga V-X, and the Kullavagga I-III.

First of three-volume set of Canonical texts of Theravada Buddhism outlining monastic rules; this volume -- the Patimokkha, and the Mahavagga I-IV.

One of the nine Dharmas of the Mahayana Buddhism; deals with the state of things in the present, past and future according to Mahayana philosophy.

The present book being an English translation of a German book entitled Der Saiva Siddhanta by H.W. Schomerus gives a full and documented account of this theistic movement then as now little known in the West. The book quickly became and still is the major reference work in this field in any European language.

The Dhammapada and Suttanipata (SBE Vol. 10): A Collection of Verses, Being One of the Canonical Books of the Buddhists

These seven scriptural writings are considered to be the most important and oldest of the Buddhist religion. Originally written in the Pali language, they date to the fourth and third centuries BC. This early date is what makes them so important —they form the very core of Buddhist teachings, sought after and studied by monks and scholars for centuries.

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.

"These volumes of the Sacred Books of the East series include translations of all the most important works of the seven non-Christian religions that have exercised a profound influence on the civilisations of the continent of Asia. The Vedic Brahmanic system claims 21 volumes, Buddhism 10, and Jainism 2;8 volumes comprise Sacred Books of the Paris; 2 volumes represent Islam; and 6 the two main indigenous systems of China. Translated by twenty leading authorities intheir respective fields, the volumes, Buddhism 10, and Jainism 2;8 volumes comprise Sacred Books of the Parsis; 2 volumes represent Islam; and 6 the two main indigenous systems of China. Translated by twenty leading authorities in their respective fields, the volumes have been edited by the late F. Max Muller. The inception, publication and the compilation of these books cover almost 34 years.
1. BUDDHISM
Vol. 49: Buddhist Mahayana Texts (2 Parts); Vol. 11: Buddhist Sutras; Vol. 10: The Dhammapada and Sutta Nipata; Vol. 35 36: The Questions of King Milinda (2 Parts); Vol. 21: The Saddharma Pundarika or the Lotus of the True Law; Vol. 13,17 20: Vinaya Texts (3 Parts).
2. CHINESE
Vol. 19: The Fo-Sho-Hing-Tsan-King; Vols. 3, 16, 27, 28, 39 40: The Sacred Books of China (6 Parts)
3. A GENERAL INDEX
Vol. 50: A General Index to the Names and Subject-matter of the Sacred Books of the East
4. ISLAM
Vol. 6 9: The Qur'an (2 Parts)
5. JAINISM
Vol. 22 45: The Jaina Sutras (2 Parts)
6. PARSIS
Vol. 5,18, 24, 37 47: Pahlavi Texts (5 Parts); Vol. 4,23 31: The Zend-Avesta (3 Parts)
7. VEDIC-BRAHMANIC SYSTEM
Vol. 8: The Bhagavadgita with the Sanatsujatiya and the Anugita; Vols. 29 30: The Grihya-Sutra: Rules of Vedic Domestic Ceremonies (2 Parts) Vol. 42: Hymns of the Atharva Veda together with Extracts from the Ritual Books and the Commentaries; Vol. 7: The Institutes of Vishnu; Vol. 25: The Laws of Manu; The Minor Law Books; Vols. 2 14: The Sacred Laws of the Aryas as Taught in the Schools of Apastamba, Gautama, Vasishtha and Baudhayana (2 Parts); Vols. 12, 26, 41, 43 44: The Satapatha Brahmana According to the text of the Madhyandina School (5 Parts); Vols. 1 15: The Upanishads (2 Parts); Vols. 34 38: The Vedanta Sutras (2 Parts); Vol. 48: The Vedanta-Sutras (With the commentary by Ramanuja) Vols. 32 46: Vedic Hymns (2 Parts)."

"The history of Western knowledge of Indian began about 2500 years ago, but the history of Indology only about 230 years ago. It happened in Kolkata, as a fusion of colonial and scholarly interests, but also not uninfluenced by the scholarly traditions of India. In the next 75 years Indological chairs were founded in important universities in most European countries. The present volume contains a general introduction to the history of South Asian studies, a bibliography and six case studies of different aspects, including early Indological studies in India, Indological traditions in Sweden and Denmark, sanskrit studies in Russian cultural history, Ukrainian translations from Sanskrit and the Sanskrit correspondence between the French Indologist Sylvain Levi and the Nepalese scholar Hemaraja Sarma.

The papers included in this volume only discuss same rather narrow parts of Indology. Prof. Enrica Garzilli continues her studies of the contacts of some Western Indologists with Nepalese scholars. Klaus Karttunen has papers on two quite different topics. The first is about the role of Indian pandits and scholar in the early history of Indology, while the second traces the
development of Indian studies in Sweden. Prof. Sergei Serebriany presents an interesting attempt of combining Indology in Russian with some trends in Russian cultural history. Dr. Yuriy Zavhorodniyís contribution about the Ukrainian translations of Indian classics contains much
little-known information. The article of Prof. Kenneth Zysk was mentioned above and the book concludes with a bibliography of the history of Indology by the editor himself."

The articles collected in this volume, which were originally presented in the panels on art and epigraphy at the 12th World Sanskrit Conference in Helsinki, Finland, illustrate the depth, diversity and sophistication of recent studies in these subjects by scholars from several countries. The subjects treated include new archaeological and epigraphic dicoveries, the relation between textual and iconographic traditions in both Hindu and Buddhist contexts, the historical and Cultural analysis of inscriptions, and the application of computer technology to the study of Indian Paleography. The essays contained in this book cover a broad range of topics in terms of chronology, geography, and sectarian tradition.