くく CHAPTER I THE VEDAS, BRĀHMAŅAS AND THEIR PHILOSOPHY I The Vedas and their antiquity. 9 Polytheism, Henotheism, and Monotheism THE EARLIER UPANIȘADS (700 B.C.-600 B.C.) I The place of the Upanisads in Vedic literature 2 The names of the Upanisads; Non-Brahmanic influence 3 Brāhmaṇas and the Early Upanisads 4 The meaning of the word Upanisad The composition and growth of diverse Upanisads 6 Revival of Upanisad studies in modern times. 7 The Upanisads and their interpretations. GENERAL OBSERVATIONS ON THE SYSTEMS I In what sense is a History of Indian Philosophy possible? 2 Growth of the Philosophic Literature 3 The Indian systems of Philosophy . 77 2 The Doctrine of Mukti CHAPTER VII THE KAPILA AND THE PĀTAÑJALA SĀṀKHYA (YOGA) 17 Causation as Satkāryavāda (the theory that the effect potentially exists before it is generated by the movement of the cause) 18 Samkhya Atheism and Yoga Theism 19 Buddhi and Puruşa . THE NYAYA-VAISESIKA PHILOSOPHY -I Criticism of Buddhism and Samkhya from the Nyaya standpoint 3 Does Vaiseșika represent an old school of Mīmāmsā? 4 Philosophy in the Vaiseşika sūtras 5 Philosophy in the Nyaya sūtras 6 Philosophy of Nyaya sūtras and Vaiseṣika sūtras 7 The Vaiseṣika and Nyāya Literature X8 The main doctrine of the Nyaya-Vaiseṣika Philosophy 9 The six Padarthas: Dravya, Guņa, Karma, Sāmānya, Višeṣa, Sama- 5 Indeterminate and Determinate Perception 6 Some Ontological Problems connected with the Doctrine of Per- 5 Vedanta and Sankara (788—820 A.D.) 6 The main idea of the Vedanta philosophy 7 In what sense is the world-appearance false? 8 The nature of the world-appearance, phenomena 9 The Definition of Ajñāna (nescience) Io Ajñāna established by Perception and Inference II Locus and Object of Ajñāna, Ahamkāra and Antaḥkaraṇa 12 Anirvācyavāda and the Vedanta dialectic 14 Vedanta theory of Perception and Inference 15 Atman, Jiva, Iśvara, Ekajīvavāda and Dṛṣṭisṛṣṭivāda UNIV OF CHAPTER I INTRODUCTORY THE achievements of the ancient Indians in the field of philosophy are but very imperfectly known to the world at large, and it is unfortunate that the condition is no better even in India. There is a small body of Hindu scholars and ascetics living a retired life in solitude, who are well acquainted with the subject, but they do not know English and are not used to modern ways of thinking, and the idea that they ought to write books in vernaculars in order to popularize the subject does not appeal to them. Through the activity of various learned bodies and private individuals both in Europe and in India large numbers of philosophical works in Sanskrit and Pāli have been published, as well as translations of a few of them, but there has been as yet little systematic attempt on the part of scholars to study them and judge their value. There are hundreds of Sanskrit works on most of the systems of Indian thought and scarcely a hundredth part of them has been translated. Indian modes of expression, entailing difficult technical philosophical terms are so different from those of European thought, that they can hardly ever be accurately translated. It is therefore very difficult for a person unacquainted with Sanskrit to understand Indian philosophical thought in its true bearing from translations. Pāli is a much easier language than Sanskrit, but a knowledge of Pali is helpful in understanding only the earliest school of Buddhism, when it was in its semi-philosophical stage. Sanskrit is generally regarded as a difficult language. But no one from an acquaintance with Vedic or ordinary literary Sanskrit can have any idea of the difficulty of the logical and abstruse parts of Sanskrit philosophical literature. A man who can easily understand the Vedas, the Upanisads, the Purāṇas, the Law Books and the literary works, and is also well acquainted with European philosophical thought, may find it literally impossible to understand even small portions of a work of advanced Indian logic, or the dialectical Vedānta. This is due to two reasons, the use of technical terms and of great condensation in expression, and the hidden allusions to doctrines of other systems. The |