Outlines of Indian Philosophy |
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Page 110
... produce the effect which it has already produced . But the effect which has already been produced need not be produced again . If the permanent cause does not persist after production of its effect , then it cannot be said to be ...
... produce the effect which it has already produced . But the effect which has already been produced need not be produced again . If the permanent cause does not persist after production of its effect , then it cannot be said to be ...
Page 236
... produced from milk owing to the disintegration of its parts and a fresh collocation of its atoms . The particles of milk endued with a particular colour and a particular taste produce curd with a particular taste due to the peculiarity ...
... produced from milk owing to the disintegration of its parts and a fresh collocation of its atoms . The particles of milk endued with a particular colour and a particular taste produce curd with a particular taste due to the peculiarity ...
Page 240
... produced by the recollec- tion of an object which produced pleasure in the past , and aversion , by the recollection of an object which produced pain in the past . Volition is produced by desire and aversion ; it is an effort of the ...
... produced by the recollec- tion of an object which produced pleasure in the past , and aversion , by the recollection of an object which produced pain in the past . Volition is produced by desire and aversion ; it is an effort of 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