ISBN: 9781231093313

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 illustra… More...

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 Excerpt: .marks, "on the top of his head the ushnisha like a deva sun-shade",2 or as having "on the top of his head the ushnisha golden skull-top bone";3 and we also read that on the top of the Buddha's head is "manifested the ushnisha", that is, manifested occasionally as a miraculous 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 Excerpt: .marks, "on the top of his head the ushnisha like a deva sun-shade",2 or as having "on the top of his head the ushnisha golden skull-top bone";3 and we also read that on the top of the Buddha's head is "manifested the ushnisha", that is, manifested occasionally as a miraculous phenomenon. It is also stated that the ushnisha is not visible to the eyes of ordinary beings.4 Nearly two hundred years before Yuan-chuang's time a Chinese pilgrim by name Chih-meng (J jf£) had seen, it is recorded, the Ushnlsha-bone along with other relics of the Buddha in Kapilavastu, but this must be regarded as a mistake of a copyist.5 Two later pilgrims Tao-lin and Hsiian-chao, the latter a contemporary of Yuanchuang, visited Kapis and there paid reverence to the ushnisha or skull-top bone of the Buddha.6 By Kapis we are probably to understand Nagar then a part of the Kapis kingdom. Then a century after Yuan-chuang's time Wu-hung went to see "Sakya Julai's skull-top bone (or Ushnisha) relic" in the city of Gandhara.7 It is interesting to observe that we do not find mention of any Buddhist monks as being concerned in any way with this precious relic. Pa-hsien, indeed, places it in a ching-she or temple, but this was apparently only the name which he gave to the building because it contained the relic. Yuan-chuang does not make mention of any sacred 198 THE TJSHNISHA BONE. building; lie refers only to a tall two-storey building and this is apparently the high two-storeyed Hall of Fa-hsien. The latter pilgrim also mentions the small tope of the seven precious substances in which the casket containing the ushnlsha was kept. This little tope is described by Fa-hsien as being moreover free, opening and shutting, and about five feet in height. Books, , Oriental-Translation-Fund~~Oriental-Translation-Fund, 999999999, Oriental Translation Fund, Oriental Translation Fund, 1231093315, General Books LLC, , , , , General Books LLC<

ISBN: 1231093315

[EAN: 9781231093313], Neubuch, [PU: RareBooksClub], ORIENTAL TRANSLATION FUND,SUBJECTS, This item is printed on demand. Paperback. 124 pages. Dimensions: 9.7in. x 7.4in. x 0.3in.This hist… More...

[EAN: 9781231093313], Neubuch, [PU: RareBooksClub], ORIENTAL TRANSLATION FUND,SUBJECTS, This item is printed on demand. Paperback. 124 pages. Dimensions: 9.7in. x 7.4in. x 0.3in.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. 1846 Excerpt: . . . wonderful adventures of Rustam, and many others. From these the King selected seven portions, and, whatever his conviction of Ansaris superiority might be, he considered it fair to open the choice of a versifier to a competition of seven of the most eminent poets of the age, then at his court, to each of whom he gave a portion. These seven were Ansari, Ferrukhi, Zeini, Asjedi, Manjeng the harper, Kharemi, and Termedi. But it was fated that an eighth competitor should arrive at Ghazni by accident, whose talents were to eclipse the fame not only of the seven eminent poets above mentioned, but of all contemporary poets, being a complete master of harmonious numbers, and singularly well versed in the ancient history of Persia. This person was Abul Kasim Mansur Ferdusi, the son of Ishak Ibn Sherf Shah (by some named Fakharaddin Ahmed), a gardener in the service of the Governor of Tus. About the time of Ferdusis birth, A. h. 328, A. d. 937, his father in a dream saw his infant ascend the roof of a house and turning towards Mecca utter a loud shout, which was answered by voices from all sides of him. On the following morning he waited on Nejfbuddin, a famous interpreter of dreams, who told him that his son would be a great scholar, whose fame would reach all four quarters of the earth. This encouraged Ishak to strain every nerve that he might bestow on his child a good education, which commenced at his sixth year, and proceeded with astonishing rapidity, until he acquired the utmost perfection in science and literature, and, above all, great purity of language and poetical style. Various reasons are assigned by his different biographers for Ferdusis visit to Ghazni; but the tradition most generally credited in Persia ascribes it to the . . . This item ships from La Vergne,TN.<

2012, ISBN: 1231093315

[EAN: 9781231093313], Neubuch, [PU: Rarebooksclub.com, United States], Brand New Book ***** Print on Demand *****.This historic book may have numerous typos and missing text. Purchasers c… More...

[EAN: 9781231093313], Neubuch, [PU: Rarebooksclub.com, United States], Brand New Book ***** Print on Demand *****.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. 1846 Excerpt: . wonderful adventures of Rustam, and many others. From these the King selected seven portions, and, whatever his conviction of Ansari's superiority might be, he considered it fair to open the choice of a versifier to a competition of seven of the most eminent poets of the age, then at his court, to each of whom he gave a portion. These seven were Ansari, Ferrukhi, Zeini, Asjedi, Manjeng the harper, Kharemi, and Termedi. But it was fated that an eighth competitor should arrive at Ghazni by accident, whose talents were to eclipse the fame not only of the seven eminent poets above mentioned, but of all contemporary poets, being a complete master of harmonious numbers, and singularly well versed in the ancient history of Persia. This person was Abul Kasim Mansur Ferdusi, the son of Is'hak Ibn Sherf Shah (by some named Fakharaddin Ahmed), a gardener in the service of the Governor of Tus. About the time of Ferdusi's birth, A.h. 328, A.d. 937, his father in a dream saw his infant ascend the roof of a house and turning towards Mecca utter a loud shout, which was answered by voices from all sides of him. On the following morning he waited on Nejfbuddin, a famous interpreter of dreams, who told him that "his son would be a "great scholar, whose fame would reach all four "quarters of the earth." This encouraged Is'hak to strain every nerve that he might bestow on his child a good education, which commenced at his sixth year, and proceeded with astonishing rapidity, until he acquired the utmost perfection in science and literature, and, above all, great purity of language and poetical style. Various reasons are assigned by his different biographers for Ferdusi's visit to Ghazni; but the tradition most generally credited in Persia ascribes it to the .<

ISBN: 9781231093313

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 illustra… More...

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 Excerpt: .marks, "on the top of his head the ushnisha like a deva sun-shade",2 or as having "on the top of his head the ushnisha golden skull-top bone";3 and we also read that on the top of the Buddha's head is "manifested the ushnisha", that is, manifested occasionally as a miraculous phenomenon. It is also stated that the ushnisha is not visible to the eyes of ordinary beings.4 Nearly two hundred years before Yuan-chuang's time a Chinese pilgrim by name Chih-meng (J jf£) had seen, it is recorded, the Ushnlsha-bone along with other relics of the Buddha in Kapilavastu, but this must be regarded as a mistake of a copyist.5 Two later pilgrims Tao-lin and Hsiian-chao, the latter a contemporary of Yuanchuang, visited Kapis and there paid reverence to the ushnisha or skull-top bone of the Buddha.6 By Kapis we are probably to understand Nagar then a part of the Kapis kingdom. Then a century after Yuan-chuang's time Wu-hung went to see "Sakya Julai's skull-top bone (or Ushnisha) relic" in the city of Gandhara.7 It is interesting to observe that we do not find mention of any Buddhist monks as being concerned in any way with this precious relic. Pa-hsien, indeed, places it in a ching-she or temple, but this was apparently only the name which he gave to the building because it contained the relic. Yuan-chuang does not make mention of any sacred 198 THE TJSHNISHA BONE. building; lie refers only to a tall two-storey building and this is apparently the high two-storeyed Hall of Fa-hsien. The latter pilgrim also mentions the small tope of the seven precious substances in which the casket containing the ushnlsha was kept. This little tope is described by Fa-hsien as being moreover free, opening and shutting, and about five feet in height. Books Oriental-Translation-Fund~~Oriental-Translation-Fund General Books LLC<