A History of Indian Philosophy: Volume 1In 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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Page vii
... phenomena of a natural or physical order which never affected the spiritual integrity of Hindu culture . If after a passivity of some centuries India is again going to become creative it is mainly on account of this fundamental unity of ...
... phenomena of a natural or physical order which never affected the spiritual integrity of Hindu culture . If after a passivity of some centuries India is again going to become creative it is mainly on account of this fundamental unity of ...
Page xvi
... 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 13 The Theory of Causation . 14 ...
... 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 13 The Theory of Causation . 14 ...
Page 17
... phenomenon excited their wonder , admiration or veneration . The poet is struck with wonder that " the rough red cow gives soft white milk . " The appearance or the setting of the sun sends a thrill into the minds of the Vedic sage and ...
... phenomenon excited their wonder , admiration or veneration . The poet is struck with wonder that " the rough red cow gives soft white milk . " The appearance or the setting of the sun sends a thrill into the minds of the Vedic sage and ...
Page 77
... phenomena of the civilization of India can be logically deduced . The sorrow around us has no fear for us if we remember that we are naturally sorrowless and blessed in ourselves . The pessimistic view loses all terror as it closes in ...
... phenomena of the civilization of India can be logically deduced . The sorrow around us has no fear for us if we remember that we are naturally sorrowless and blessed in ourselves . The pessimistic view loses all terror as it closes in ...
Page 84
... phenomena ? But the phenomena are happening and passing away and the main point of interest with the Buddha was to find out " What being what else is , " " What happening what else happens " and " What not being what else is not . " The ...
... phenomena ? But the phenomena are happening and passing away and the main point of interest with the Buddha was to find out " What being what else is , " " What happening what else happens " and " What not being what else is not . " The ...
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Common terms and phrases
according action admitted ahamkāra ajñāna ākāśa appearance associated ātman atoms attain avidyā bhāṣya body Brahman Brāhmaṇas buddhi Buddhist called Caraka cause citta cognition collocation colour commentary concomitance consciousness Devadatta dharma doctrine dravya effect elements entity essence existence experience external world fire gunas hetu Hindu illusion illusory Indian inference interpreted Isvara Jaina Jains jāti jīva kārikā karma kinds Kumārila later Mahāvīra manas manifested māyā means meditation Mīmāmsā mind Nāgārjuna nature negation non-existence notion Nyaya Nyāya sūtras Nyāyamañjarī object Patanjali perceived perception phenomena philosophy pleasure Prabhakara prakṛti pramāņa produced pure purușa qualities reality reference regarded relation right knowledge rūpa sacrifice Samkhya samskāras Śankara sankhāra Sanskrit sattva says sense separate skandhas smoke sorrow soul stage substance sutras tanmātras things thought tion true truth upādāna Upanisads Vācaspati Vaiseṣika validity Vātsyāyana Vedanta Vedas Vedic Vijñāna vṛtti word world-appearance Yoga
Popular passages
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 46 - which is free from sin, free from old age, from death and grief, from hunger and thirst, whose desires are true, whose cogitations are true, that is to be searched for, that is to be enquired; he gets all his desires and all worlds who knows that self."
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