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Thread: The Ancient Story of Genesis as Known to the Primitive Aryans of India

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    Lightbulb The Ancient Story of Genesis as Known to the Primitive Aryans of India

    The following chapter is maybe the most interesting part of this book:

    THE ANCIENT STORY OF GENESIS AS KNOWN TO THE PRIMITIVE ARYANS OF INDIA

    In the Aggafifia sutta of the Digha nikaya, the Blessed One, the Buddha Sakya Muni, related the ancient story of the genesis of the world to the two young Brahmans, Vasettha, and Bharadvaja, who left their homes to join the Holy Brotherhood of the Bhikkhu Sangha.

    It is an interesting story making all human beings equal, and that man's glory consists in the observance of ethical laws in accordance with Truth. Caste has
    no place in the ideal Democracy of Truth. The Blessed One is the best and most illustrious exponent of the sublime idea.

    The Sakyans, the most haughty of the Kshattriyas of ancient India, who claimed descent from Ikhsvaku, the first of kings of the Solar Dynasty, in the Aggafifia Sutta, are represented as being under the government of king Pasenadi of Kosala. They are shown in the sutta, as paying honour and homage to the king. If there is any truth in the caste theory the King of Kosala should demand respect from the Blessed One.

    But the King is guided by the higher ideal of Truth, and therefore the Blessed One who is a Sakyaputra, receives homage and worship from the king, in as much as he knows that the Samana Gautama the Tathagata is above him in wisdom and in the purity of His character.

    Another important point shown in the sutta is that the ancient Aryans had a primitive tradition that the earth was first inhabited by the radiant beings who came from the Abhassara Brahmaloka. They were not created by the Brahma of the Brahmanical tradition. The Brahman tradition was invented by the Brahmans to uphold their claim to superiority over the Kshatriyas and the other two castes. The Buddha in relating the ancient story demolished the Brahmanical dogma of the superiority of one caste over another.

    The Kshatriyas claimed descent from the Sungod, and laughed at the tradition of the Brahmans. They claimed superiority over the Brahmans in as much as they ruled over all other castes. They rejected the claim of the Brahmans, who posited a creator, whom the Brahmans called the Father of the Brahmans, from whose mouth they issued! The Blessed One told the young Brahmans that in making Brahma's mouth the womb of the Brahmans, they defamed the God. Besides it is not true to say that they came from the mouth of Brahma, while the living Brahman women are seen giving birth to babes. By proclaiming an untruth the Brahmans were simply committing a demeritorious act.

    The Aryan ethics enunciated by the Blessed One are that good man should not destroy life. Destruction is the work of the savage and the pagan. The dishonest life should be avoided; the adulterous life is bad; unlawful sensuality is forbidden; taking intoxicants is bad; falsehood, slandering others, harsh and unpleasant language, unprofitable conversation are to be avoided; covetousness, hatred, illwill and erroneous and non-scientific views should be abandoned. The noble Aryan should avoid these unsocial immoral ethics.

    The Blessed One pointed out to the two young Brahmans that there are bad men as well as good men among the Kshatriyas. Similarly there are bad and good among the Brahmans; and also among the Vaishyas and Sudras. The Kshatriya, if he is willing may become good, as also the Sudra. Truth and Righteousness demand that the noble life of virtue should be respected.

    The establishment of a spiritualized Democracy based on Truth and Righteousness was what the Blessed One aimed at. The whole of the Vinaya Pitaka contain rules to guide the Brotherhood of Democracy. Every one was admitted within its: portals, excepting the soldier, the epileptic, the leper &c.

    In as much as the king was against the admission of the soldier into the Bhikkhu Sangha, the Buddha did uphold the king's authority. The soldier has to bring his order of release from the army, when seeking. admission into the Sangha. The leper, the man suffering from asthma and epilepsy and other incurable diseases were not admitted into the Bhikkhu, Sangha in accordance with the wishes of the people.

    The Bhikkhus were expected to be examples of virtue and they were to preach the Good Law to the people, and visit them in their homes. The Buddha. was asked by Jivaka, the Physician, not to ordain, incurables, and the Blessed One laid down the rule that those suffering from incurable diseases should not be ordained.

    The Bhikkhu Sangha was a spiritual, army and they were expected to travel nine months in the year from country to country, village to village, preaching and exhorting the people. Those that were suffering from incurable disease; could not carry, out the rules of an active strenuous life.

    No distinction of caste was made in the Order; But physical health was a necessity to lead the vigorous life. The following is a free translation of the Agganna sutta, (second portion) showing the genesis story according to the primitive tradition of ancient Aryans:

    There comes a time after a very long period when this world goes into dissolution. At the time when the process of disintegration is taking place the life wave ceases, and living beings transmigrate and are born in the abhassara Brahmaloka, the heaven of the radiant Gods.

    Those who are born there have no material body, they eat no solid food, in joy they live, and their spiritual bodies are radiant, emitting rays of glory, and they require no other light. They travel through space. In happiness they live for a long long period. There comes a time after a very long long period, when this world begins to re-evolve again, Slowly the world begins to re-integrate, and cosmic activity commences.

    When this world is fit to be re-peopled, the beings of the Radiant world cease to exist there and are born here. And the incarnated beings are mind born, self evolved; they live a life of joyousness. Their spiritual bodies are effulgent; perfect in symmetry, beautiful to look at. In this state of blessedness they exist for a long long period.

    The earth is yet in a liquid form, water preponderates. Darkness impenetrable alone exists. The sun and moon remain hidden. They are not visible. The spiritual beings have no idea of the starry space. The stars are not visible.

    There is no Night and no Day, and time hath not. They know not of the day and of the night, and of the seasons and of years. The beautifully shaped beings live in joyous innocence. Differentiations of sex they know not. Apperceptions of sex have no place in their consciousness. This is Man and this is Woman they knoweth not. This knowledge hath not yet come to them.

    Under the common designation of living being (satta) these glorified spiritual beings exist. In this condition of no-sex they live for a very long period. Slowly and gradually the watery form that covers the earth disappear, leaving a surface of milky cream, in colour like unto gold. And from this creamy surface of the earth there began to rise a perfume of divine sweetness. The creamy surface gave the taste of divine Ambrosia. It was like unto sweet honey comb bereft of larva. Inhaling the sweet perfume, illuminated by the glory of their own spiritual effulgent bodies, they traversed the skies, and there arose in them a curious desire to know what this creamy honey like substance, was.

    And they to satisfy the desire took a little of the creamy earth at the tips of their fingers, and applied it to their tongues. And instantaneously the tongue felt the sweet taste of the fragrant earth, and desire arose in them. In this tasting of the sweet earth there arose a low desire in man.

    When they began to eat the sweet earth the divine effulgence of their bodies disappeared. When the effulgence of their bodies vanished they felt darkness all round, and fear came over them. And they all willed and cried "let there be light"; and they saw the light of the sun; And when the light of the sun disappeared, they, were afraid, and they cried again and said "let there be light", and they saw the light of the moon. Both these lights appeared synchronously.

    And they saw the stars and the constellations, and now they came to know of the Day and of the Night. They came to know of the changes in the seasons and of the year. For a very long period man continued to eat the sweet creamy earth, and the development of the earth continued on. Some human beings began to lose the beautiful complexion of their bodies; and the differentiation of colour arose.

    And those that did not lose their complexion began to despise those that had lost their colour. And thereupon appeared in man Pride. And when pride appeared in man the sweet fragrance of the earth was lost.

    And when they witnessed that the earth had lost the sweetness, they assembled in one place, and they began to express their grief in uttering the words "Oh we have lost the sweetness, Oh we have lost the sweetness." And
    man found that he had no more sweet earth to eat, and he then found a kind of, fungi springing up from the earth.

    And when the fungi appeared on the earth, the watery nature of the surface of the earth had entirely disappeared. And the earth was dry ground, and for a long time man lived, eating the fungi which sprouted from the ground. And there was a second disappearance of colour, and the beauty of their complexion vanished. And those that had lost their colour were despised by those whose colour was not lost. With the continued increase of pride in man there disappeared also the self-evolving eatable fungi.

    And man found in the place of the fungi, a kind of rice that grew on dry ground, and then began to eat this rice which was sweet scented. With increased desire and pride and eating the rice of the hill paddy, there came signs of femininity, and masculinity.

    And there came in both a desire and they continued gazing at each other in an unusual manner, and the woman began to look at the man, and the man began to look at the woman; And this mutual gazing brought forth in the heart of man and woman passion.

    And this passion grew, and the desire came in them to have sexual intercourse, and the desire was fulfilled. And this intercourse was held not in private, and when others saw the act, they threw at them earth mud, handful of ashes, and cow dung, and said how can a human being commit such an act on another human being? And as time went on they forgot the unrighteousness of the act, and to commit the act they began to build houses.

    And there arose in some the feeling of laziness, and thought why should I bring rice twice daily. It is only giving me trouble. So saying he brought enough rice to last the whole day. To the man who had the store of rice another man came, and said, friend let us go to bring rice, and the man who had the rice said I have enough, and I do not want to go again.

    And the other man thought why should I not follow this man's example, so saying he also stored up for the day. Whereby man came to know the value of storing up. With the storing up there was a further deterioration in the sweetness of the rice. Then man began to hold assemblies and began saying, we have departed from righteousness.

    They began to talk of the fall from their angelic condition: and now they said we must not be reckless but we must now economise. And they began to say: this is my share, this is my share. And one man keeping his own share in safety, went and took by stealth another man's share. And the other men caught him and said thou hast done an improper act, and they exhorted him and said do no such thing again. And he assented, and again went and did the same thing. Then some of them advised him, some beat him with their fists.

    And when men began to steal more and more they began to punish the culprit. And with the increase of sinfulness and evil deeds they assembled again and said: Let us come together and elect a man, who will do the work of a judge, who will punish us when we do wrong, and rebuke us when we need it.

    And they all went to a man who was most beautiful, good to look at, powerful, and said, Excellent being, lead us righteously and we shall give thee a share of our rice; and he assented. And the men came together and elected the man in public assembly, and he was called "the great Elect".
    Full text: The Arya Dharma of Sakya Muni (Gautama Buddha) or the Ethics of Self-Discipline

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    Excellent text.

    This is an excellent text on Gautama Buddha originally published in 1917 in India.
    Between the devil and the deep blue sea.

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