Outlines of Indian Philosophy |
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Page 23
... devoid of all sensible qualities . It is one and without any second . It is partless , inactive , calm , flawless , and taintless . It is devoid of sound , touch , colour , taste , and smell . It is neither air , nor ether , nor fire ...
... devoid of all sensible qualities . It is one and without any second . It is partless , inactive , calm , flawless , and taintless . It is devoid of sound , touch , colour , taste , and smell . It is neither air , nor ether , nor fire ...
Page 24
... devoid of origin and end . It is devoid of cause and effect . It is different from cause and effect . It is neither becoming nor non - becoming . It is non - causal , and yet it is the ground of the empirical world governed by causality ...
... devoid of origin and end . It is devoid of cause and effect . It is different from cause and effect . It is neither becoming nor non - becoming . It is non - causal , and yet it is the ground of the empirical world governed by causality ...
Page 167
... devoid of qualities . A composite substance is not devoid of qualities . But a quality is devoid of qualities . An action or movement also inheres in a substance , and is devoid of quality . It is an unconditional cause of conjunction ...
... devoid of qualities . A composite substance is not devoid of qualities . But a quality is devoid of qualities . An action or movement also inheres in a substance , and is devoid of quality . It is an unconditional cause of conjunction ...
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