A History of Indian Philosophy: Volume 1
In this benchmark five-volume study, originally published between 1922 and 1955, Surendranath Dasgupta examines the principal schools of thought that define Indian philosophy. A unifying force greater than art, literature, religion, or science, Professor Dasgupta describes philosophy as the most important achievement of Indian thought, arguing that an understanding of its history is necessary to appreciate the significance and potentialities of India's complex culture. Volume I offers an examination of the Vedas and the Brahmanas, the earlier Upanisads, and the six systems of Indian philosophy.
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according action admitted aj˝āna appearance associated atoms attain becomes body Brahman buddhi Buddhist called cause characteristics cognition colour comes commentary connection consciousness consists depend desire determinate doctrine effect elements entity existence experience explain external fact feeling fire five follow four gives ground held Hindu holds ideas ignorance illusion illusory important Indian individual inference interpreted karma kinds knowledge known later lead manifested matter māyā means mind movement nature never notion Nyāya object original particular past perceived perception permanent person phenomena philosophy pleasure positive present probably produced prove pure qualities reality reason reference regarded relation remains removed represent result Sāmkhya says sense separate similar smoke sorrow soul stage substance sūtras things thought tion true truth universe Upanişads validity Vedānta Vedas whole Yoga
Page 124 - because being of the nature of negation they are non-collocative and hence have no production or dissolution. The eightfold noble path which leads to this state consists of right views, right aspirations, right speech, right conduct, right livelihood, right effort, right mindfulness, right rapture 1
Page 40 - throughout harmonious meaning! From every sentence deep, original, and sublime thoughts arise, and the whole is pervaded by a high and holy and earnest spirit....In the whole world there is no study, except that of the originals, so beneficial and so elevating as that of the Oupanikhat It has been the solace of my life, it will be the solace of my death!*" Through Schopenhauer
Page 423 - and Vasubandhu ; and I believe that there is sufficient evidence in his karikas for thinking that he was possibly himself a Buddhist, and considered that the teachings of the Upanisads tallied with those of Buddha. Thus at the beginning of the fourth chapter of his karikas he says that he adores that great
Page 229 - was probably the most notable person for he not only collected the different forms of Yoga practices, and gleaned the diverse ideas which were or could be associated with the Yoga, but grafted them all on the Samkhya metaphysics, and gave them the form in which they have been handed down to us. Vacaspati and
Page 23 - 8 ). In some passages it is said " Brahmanaspati blew forth these births like a blacksmith. In the earliest age of the gods, the existent sprang from the non-existent. In the first age of the gods, the existent sprang from the non-existent: thereafter the regions sprang, thereafter, from Uttanapada
Page 13 - refined sacerdotal class, the Atharva- Veda is, in the main a book of spells and incantations appealing to the demon world, and teems with notions about witchcraft current among the lower grades of the population, and derived from an immemorial antiquity. These two, thus complementary to each other in contents are obviously the most important of the four
Page 229 - also brings the conviction that the sutras do not show any original attempt, but a masterly and systematic compilation which was also supplemented by fitting contributions. The systematic manner also in which the first three chapters are written by way of definition and classification shows that the materials were already in existence and that
Page 438 - agents and enjoyers, which contains the fruit of works specially determined according to space, time, and cause, a world which is formed after an arrangement inconceivable even by the (imagination of the) mind 1 ." The reasons that Sankara adduces for the existence of Brahman may be considered to be threefold:
Page 133 - ignorance manifests itself; and from non-enlightenment starts that which sees, that which represents, that which apprehends an objective world, and that which constantly particularizes. This is called ego (manas). Five different names are given to the ego (according to its different modes of operation). The first name is activity-consciousness