Outlines of Indian Philosophy |
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Page 64
... vyapti does not cause inference by virtue of its existence , but by virtue of its being known . But how can vyapti , the ground of inference , be known ? It cannot be known by perception , external or internal . External perception ...
... vyapti does not cause inference by virtue of its existence , but by virtue of its being known . But how can vyapti , the ground of inference , be known ? It cannot be known by perception , external or internal . External perception ...
Page 65
... vyapti be known by inference , since it would lead to infinite regress . One vyapti is known by inference , which is based on another vyapti . This vyapti is known by another inference , and so on to infinity . Nor can vyāpti be known ...
... vyapti be known by inference , since it would lead to infinite regress . One vyapti is known by inference , which is based on another vyapti . This vyapti is known by another inference , and so on to infinity . Nor can vyāpti be known ...
Page 66
Jadunath Sinha. The Vyapti is the invariable concomitance between the probans and the probandum free from all ... Vyapti is said to depend on uniform and uncontradicted perception . It is an enumerative induction based on simple ...
Jadunath Sinha. The Vyapti is the invariable concomitance between the probans and the probandum free from all ... Vyapti is said to depend on uniform and uncontradicted perception . It is an enumerative induction based on simple ...
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