Publications, Volume 24

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Royal Asiatic Society, 1917
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Page 13 - There is no such thing as alms or sacrifice or offering. There is neither fruit nor result of good or evil deeds. There is no such thing as this world or the next. There is neither father nor mother, nor beings springing into life without them.
Page 43 - space is really existent, because it has the marks of being eternal (siitru, ; 2, 2, 10-12).' The other says, ' no, (the difference of) the effects of space presupposes a whole universe (sutra).' " The last part has the same meaning as " its (space's) diversity is (caused to be conceived) by the difference of its effects.
Page 12 - A human being is built up of the four elements. When he dies, the earthy in him returns and relapses to the earth, the fluid to the water, the heat to the fire, the windy to the air, and his senses pass into space.
Page 14 - If you ask me whether there is another world — well, if I thought there were, I would say so. But I don't say so. And I don't think it is thus or thus. And I don't think it is otherwise. And I don't deny it. And I don't say there neither is, nor is not, another world.
Page 13 - ... oppressed, there would be no guilt thence resulting; no increase of guilt would ensue. Were he to go along the north bank of the Ganges giving alms, and ordering gifts to be given, offering sacrifices or causing them to be offered, there would be no merit thence resulting, no increase of merit. In generosity, in self-mastery, in control of the senses, in speaking truth, there is neither merit, nor increase of merit.
Page 114 - ... The starting-point of the system is the observation of objects, and an object is analysed principally into three categories. An object itself is called substance (dravya) ; its quality, quantity, and so on are called attributes (guna), and its activity is actions (karman).
Page 14 - The attainment of any given condition, of any character, does not depend either on one's own acts, or on the acts of another, or on human effort. There is no such thing as power or energy, or human strength or human vigour.
Page 201 - its (demerit's) causes are (1) the doing of actions which are prohibited in the scriptures, and which are contrary to the causes of merit, (2) the non-performance of actions enjoined (in the scriptures), and (3) carelessness ; demerit is produced by conjunction of self with mind, caused by these (three accessories) and evil intention ".1 Cf.
Page 16 - Vedanta (Heidelberg, 1910). atomic theory may suit better than any other, and it also appears to be a natural consequence. The Buddhist view of the four elements (cattdri mahd-bhutdni) in the...
Page 181 - ... upward flaming of fire, the sideward blowing of wind, the movement of the gem, and the approach of the needle 3 are caused by it. Pr. Bh. holds that adrsta is an attribute ; but in the strict sense it is not an attribute, because adrsta is an absolute cause of conjunction.4 On the other hand, adrsta is not an action, because it is a cause of actions. VS says that inaugurations, fasting, continence, residence in the family of a spiritual guide, life in the forest, sacrifice, almsgiving, oblation,...

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