Outlines of Indian Philosophy |
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Page 110
... effect . But it is contradicted by experience . Then the aid , though it depends on the permanent entity for the production of the effect , produces the effect independently of the permanent cause ( e.g. , a seed ) or as dependent on it ...
... effect . But it is contradicted by experience . Then the aid , though it depends on the permanent entity for the production of the effect , produces the effect independently of the permanent cause ( e.g. , a seed ) or as dependent on it ...
Page 255
... effect pre - exists in the cause in a potential condition ; the effect is a modification ( parinama ) , manifesta- tion , development , or redistribution of the cause . The effect is not a new beginning as the Nyāya - Vaiśeṣika holds ...
... effect pre - exists in the cause in a potential condition ; the effect is a modification ( parinama ) , manifesta- tion , development , or redistribution of the cause . The effect is not a new beginning as the Nyāya - Vaiśeṣika holds ...
Page 256
... effect would arise from every cause . But every effect does not arise from every cause . So the effect is pre- existent in the cause , and the cause produces the effect when it is related to it . A non - existent effect unrelated to the ...
... effect would arise from every cause . But every effect does not arise from every cause . So the effect is pre- existent in the cause , and the cause produces the effect when it is related to it . A non - existent effect unrelated to the ...
Contents
CHAPTER PAGE | 1 |
CHAPTER PAGE | 17 |
THE PHILOSOPHY OF THE UPANISADS | 18 |
Copyright | |
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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