Outlines of Indian Philosophy |
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Page 105
... Sautrantikas . The Mahayana Buddhism gave rise to two main schools , the Yogācārs and the Madhya- mikas . The Vaibhaṣikas and the Sauträntikas sprang out of the Sarvastivadins . The Sarvastivādins hold that everything exists . The ...
... Sautrantikas . The Mahayana Buddhism gave rise to two main schools , the Yogācārs and the Madhya- mikas . The Vaibhaṣikas and the Sauträntikas sprang out of the Sarvastivadins . The Sarvastivādins hold that everything exists . The ...
Page 106
... Sautrantika position is not tenable . There are two kinds of objects . Some are apprehended by indeterminate perception ... Sautrantikas are representationists . They advocate indirect realism . They recognize the reality of external ...
... Sautrantika position is not tenable . There are two kinds of objects . Some are apprehended by indeterminate perception ... Sautrantikas are representationists . They advocate indirect realism . They recognize the reality of external ...
Page 111
... Sautrantikas laid stress on the conception of the self as a series of momentary cognitions . There is no permanent self behind the continuous series of momentary cognitions . The preceding cognition leaves an impression which modifies ...
... Sautrantikas laid stress on the conception of the self as a series of momentary cognitions . There is no permanent self behind the continuous series of momentary cognitions . The preceding cognition leaves an impression which modifies ...
Contents
CHAPTER PAGE | 1 |
CHAPTER PAGE | 17 |
THE PHILOSOPHY OF THE UPANISADS | 18 |
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actions activity aggregate appears apprehends Atman atoms attained aversion becomes bliss body bondage Brahman called causal cause cognition colour complete conjunction consciousness consists created creation creatures depends desire destroyed destruction determined distinct duties earth effect elements empirical entity essence eternal ether existence experience external objects fire five forms fruits future genus gross happiness identity ignorance individual individual souls inference infinite inherence karmas kinds knowledge known lead liberation limited Lord manas manifested material cause matter māyā means mental merits and demerits mind modes moral motion nature never non-existence object organ owing pain particular past perceived perception performance permanent person pleasure prakṛti present produced pure qualities rajas reality realizes reason recognizes recollection regards relation sattva sense sense-organs similarity souls sound space substance subtle suffering tamas things tion touch truth universe Vedas virtue