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 2
... similar doctrines in any particular system of thought are often very puzzling even to a well - equipped reader ; for he cannot be expected to know all the doctrines of other systems without going through them , and so it often becomes ...
... similar doctrines in any particular system of thought are often very puzzling even to a well - equipped reader ; for he cannot be expected to know all the doctrines of other systems without going through them , and so it often becomes ...
Page 16
... similar in character . The same epithets are attributed to different gods and it is only in a few specific qualities that they differ from one another . In the later mythological compositions of the Purāṇas the gods lost their character ...
... similar in character . The same epithets are attributed to different gods and it is only in a few specific qualities that they differ from one another . In the later mythological compositions of the Purāṇas the gods lost their character ...
Page 19
... god shall we adore with our oblations ? Macdonell's Vedic Mythology , p . 17. 2 The Rigveda , by Kaegi , pp . 88 , 89 . Similar attributes are also ascribed to the deity Viśvakarma ( 2-2 II ] 19 Growth of a Monotheistic tendency.
... god shall we adore with our oblations ? Macdonell's Vedic Mythology , p . 17. 2 The Rigveda , by Kaegi , pp . 88 , 89 . Similar attributes are also ascribed to the deity Viśvakarma ( 2-2 II ] 19 Growth of a Monotheistic tendency.
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Surendranath Dasgupta, Dasgupta. Similar attributes are also ascribed to the deity Viśvakarma ( All - creator ) ' . He is said to be father and procreator of all beings , though himself uncreated . He generated the primitive waters . It ...
Surendranath Dasgupta, Dasgupta. Similar attributes are also ascribed to the deity Viśvakarma ( All - creator ) ' . He is said to be father and procreator of all beings , though himself uncreated . He generated the primitive waters . It ...
Page 38
... similar to those that are to be found in classical Sanskrit . As is easy to see , the older the Upanisad the more archaic is it in its language . The earliest Upanisads have an almost mysterious forcefulness in their expressions at ...
... similar to those that are to be found in classical Sanskrit . As is easy to see , the older the Upanisad the more archaic is it in its language . The earliest Upanisads have an almost mysterious forcefulness in their expressions at ...
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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