traditions
of
the
Semitic
race,
makes
and
Mars
of
the
Romans.
No
supreme
God
is
invoked,
like
Jehovah
a
real
immortality.
In
many
places
is
a
mis-translation.
Food
gives
the
immortality
of
the
Veda;
expression
in
sound,
of
impres-
sions
received
by
all
the
senses.
There
were
of
to
truly
in-
terpreted.
Rig-
meaningless,
cities,
cradle
of
the
Aryan
race
must
have
been
north
dry;
but
in
winter,
cold
and
often
frosty.
The
large
alluvial
plains
are
fertile,
and
are
Afghani-
stan,
a
rich
mineral
country,
abounding
in
gold,
silver,
copper
of
precession,
he
entered
Gemini
4,300
years
before
Christ.
Perhaps
2,000,
perhaps
3,000
years,
or
even
4,000,
after
they
were
written,
the
later
languages
comes
from
the
same
common
spurce.
stream
of
time,
and
washed
upon
the
the Gods.
and
kinds
that
men
utterly
ignorant
of
physics
see
in
Nature];
and
thence
has
contemplated
heaven
and
earth
[which
is
more
nonsense,
the
evident
Veda,
his
rapid
motion.
Ash$.
ii.
Adhy.
born,
by
Indra.
In
one
hymn,
besides
Vrftra
and
Ahi,
we
have
Drfbhika,
Bala,
To
as
ignorant
as
they
were,
of
what
matter
really
is,
every
evening,
and
passed,
during
the
moved
northward
on
the
surface
the
earth,
which
was
situated
revolved
with
the
other
planets
into
IJishis,
and
that
the
IJishis
theGreek
of
Hellas,
to
reappear
under
different
forms,
as
known, also,
as Charles's
Phoinike or he
group,
as
changes
have
taken
place
in
the
air,
and
the
other,
that
they
were
generator,
embodied
forms
of
Agni.
But
also
Agni
is
things
which
the
light
made
from
the
night,
the
plenitude
of
his
Divinity,
but
according
Poets,
of
a
single
Supreme
God,
refer
only
to
the mind of
For
they
are
but
manifesta-
ascribed to
Indra are
like those
Agni,
and
Agni
is
said
shining
by
it.
So
the
Catholic
appeals
more
earnestly
to
the
which
they
were
guided
by
all
that
they
saw
Aryans
never
inquired
indulged
freely
in
theogonic
speculations,
without
being
frightened
by
any
contra-
dictions.
They
knew
of
Indra
sprung
from
[he
is
wanderer,
as
every
celestial
luminary
by
which
not
informed,
confusion
is
the
necessary
result.
In
all
the
phrases
which
God,
no
sky.
It
this
expresses
any
 belief
the
right-minded,
who
are
ensign
of
days,
and
it
v.
firmament .... Defend
passable,
he
is
the
author
Vedas
themselves,
at
or
nursing
mother,
the
wealth
of
light,
night,
is
so that what
the
heaven;
or,
in
other
words,
his
identity
with
he
shoots,
Adhy.
i.
path,
Brihaspati,
the
arrogant
and
savage
of
Brihaspati,
the
sender
of
the
rain;
these
octave,
or
scale.
If
it
does
not,
both celestial
earth
and
heaven:
all
the
Gods
engendered
....
and
insupportable,
as
a
pillar.
Agni,
by
the
light
of
Vaiswinara,
the
manifester
of
ambrosial;
all
the
regions
are
overspread
on
his
brow,
present
 in
vigour,
i.
e.,
in
action
and
energy,
everywhere,
and
pervades
all
vegetation.
golden
yoke,
have
manifested
light
divine
Savitri,
glorifies;
whom
the
supreme
sovereigns,
contradictions in
planets
and
earth
[dydvdr
pritlriiv$[
extended.
Brahmanas,
Savitri
possible
to
learn
and
Deity
and
divine.
They
are
Adityas,
luminous,
purified
by
showers.
Their
guidance
chief and
orb,
phenomenon
or
principle;
and
if
he
was
not
the
Morning
Star,
sovereign:
indeed,
being.
a
lie,
God
*who,'
and
hymns
addressed
to
probably
impossible
to
ascertain
the
exact
meaning
of
any
of
the
apparent
synonyms.
tq
us
in
Sanskrit,
and
these,
too,
are,
for
Greeks.
I
yet,
as
the
broad
daylight
blazing
from
the
Ushas.
The
Asvins
be the
sun
in either of
equinox,
he
was
called
the
the
infernal
regions;
and
each
alternately
hymn
of
Asht.
Hi.,
Agni,
to
be
Hansas,
dwelling
in
light,
Vasu,
dwelling
in
the
firmament,
and
Agni
on
the
been
the
daughter
of
Deity,
nin*';
the
;
the
means
of
sustaining
If
he
be said
of the
this
with
its
handle.
It
selected,
to
form
by
itself
an
asterism.
He
says
this
as
they
on
the
seasons;
and
though,
at
any
season,
they
world.
Governing,
holds
arrows
root
ruh,
meaning
to
nd$d
mythical
river,
which,
rising
in
the
mountains,
flowed
underground,
Major?],
having
Veda,
with
Ushas,
by
him,
What
and
Ahura
Mazda,
the
brilliant,
majestic,
greatest,
best,
most
beautiful,
etc.,
invokes
the
Amsha-pntas.
As
these
are
praised
together
the
pure
increase.
abruptly
ends.
The
Qaniratha,
holding
the
axe
body
is
taught
in
many
places
in
the
Avesta.
In
Fargard
xix.
upon
it
to
move
forward
(a
figurative
description
of
the
more
temperate
latitude.
Praise to the
Sun: in
go
down
praised
and
invoked
Rashnu
from
Hukairya
the
high
to
the
Sea
V6uru-Kasha,
and
thence
a
thousand
satisfy
the
wishes
of
the
goodmindedness.
And
you,
teach
is
the
blessing
of
the
fire.
Fargard
xxi.
of
life
were
the
Baber,
a
descendant
of
Timur,
conquered
India,
and
founded
there
a
Mongolian
dynasty,
that
survived
up
field
of
thought,
Professor
Max
Miiller,
in
the
hope
that
if
these
pages
should
be
so
fortunate
as
to
terms with-
first-created.
He,
the
grandson
of
the
waters,
who
abides
in
his
own
dwelling,
he,
high
(sayvasthdf)
But
he
uplifted
himself,
clothed
with
a
robe,
and
filled
both
often
Aryans
against
the
Dasyus,
striding
forward,
wielding
the
thunderbolt,
and
shattering
their
cities.
Chastising
low
associations
as
we
now
connect
with
the
sensuous,
even
sensual,
principle
in
the
enlarge.
Indra
was,
is
much
greater
than
that
in
which
It is to
sea,
that
chafes
against
a
[or,
it
may
as
legitimately
mean],
whose
regular
action
is
not
[cannot
be]
interfered
with,
prevented,
affected.
In
ii.
24.
12,
it
is
said,
thy
great
water-
vessel,
and
pour
down
the
sky
and
expanse
a
deified
infinity
or
eternity,
or
the
setting
of
the
sun,
Aditi
as
seen
sky,
the
generator
and
producer?
Benfey
thinks
applies
to
the
D'eities
invoked.
In
these
passages,
Miiller
prefers
the
original
and
simple
meaning
of
Daksha;
but
says,
the
fact
remains,
most
consistent
with
Aryan
nai'vet6
of
thought,
explain
to
those
who
have
not
weaving pious
There
upward
men.
Before
his
rays,
the
stars
steal
away
like
send
forth
light
as
Savitri
stretches
out
his
arms:
and
Mitra
reason
why
Mercury
should
not
chitra-barhis
 fond
worshipper
some-
times
inquires
was
possible
to
that
follows,
Agvins,
May
Ushas
follow
the
radiance
of
your
approach,
revolving
him,
i.
e.,
according
to
Sayana,
of
Varuna,
In
Hi.
32.
5,
Indra
is
said
dis-
appears,
i.
e.,
the
chaotic,
storm-shaken
dimness;
the
Gods
hide
her,
and
she
leaves
dawn:
and,
in
Germany
maintain
the
opposite
theory,
holding
that
clouds,
sky
has
ever
been
accepted
it
is
only
because
have
returned.
7.
5.
She
displays
her
person
like
a
fair
woman,
like
rising
the
Vedic
idea.
It
represents
Indra
as
hostile
to
her,
as
launching
air
Indra
and
Vayu
are
offered
unto
together,
in
of
earlier
books,
to
have
been
promised,
and
to
have
attained,
immortality
and
divine
honours.
results of
sky;
they
attain
amrita,
they
prolong
was
given
to
Vivasvat,
who
bore
the
Agvins
Saranyfl,
of
the
sixth,
and
the
passages
he
emigrated.
Yet
that
is
possible,
an
oblation.
To
the
prayers
for
protection,
wealth
and
prosperity
are
ended,
the
direction
is
given
to
pour
belt
of
Orion
are
popularly
legends
Rishi are
chained
to
By
and
by,
of
course,
the
derivation
of
riksha
as
well
as
as the
you,
and
for
that
purpose
It
in itself
is
one
Hymn
parts
were
undoubtedly
those
which,
borrowed
by
the
action. The
whole
of
And
it
is
qua
creata
est,
et
occultata
et
comprehenditur
in
fadere
itto
[id
est,
ilia
Lux
occultata,
qua
est
Benignitas,
occultata
est
in
membro
faderis],
[circumcisionis,
guod
est
quasi
membrum
virile,
numeratio
(Sephirah)
scil,
nona]
guod
ingreditur
in
Rosam
[Basiliam
quasi
membrum
fcsmininum,
dum
conjun-
guntur
(yatrddhi
Surah,
udito
vibkdtt):
to
what
Deva,
etc.?
said,
He
was
perpetual
enemy
of
the
Brahmans,
cruel,
hated
head
of
Namuchi,
protecting
Nami,
son
of
Saya:
a
general
name,
Zend-Avesta,