Outlines of Indian Philosophy |
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Page 114
Jadunath Sinha. cognition which is not similar to its object apprehends it . Therefore every cognition can apprehend every object . Further , a uniform cognition apprehends a multiform object . An un- extended cognition apprehends an ...
Jadunath Sinha. cognition which is not similar to its object apprehends it . Therefore every cognition can apprehend every object . Further , a uniform cognition apprehends a multiform object . An un- extended cognition apprehends an ...
Page 122
... apprehends pleasure , pain , cognition , and volition through the manas which is not a sense - organ . Both sensuous ... apprehends itself and an object . Indeterminate perception is not deter- minate cognition . It neither apprehends ...
... apprehends pleasure , pain , cognition , and volition through the manas which is not a sense - organ . Both sensuous ... apprehends itself and an object . Indeterminate perception is not deter- minate cognition . It neither apprehends ...
Page 420
... apprehends objects . But it is not manifested in deep sleep because it is obscured by inertia and because the self does not apprehend objects . The self experiences the whole body through its knowledge , even as a gem manifests a large ...
... apprehends objects . But it is not manifested in deep sleep because it is obscured by inertia and because the self does not apprehend objects . The self experiences the whole body through its knowledge , even as a gem manifests a large ...
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