Publications, Volume 24Royal Asiatic Society, 1917 |
From inside the book
Results 1-5 of 35
Page 7
... hand down the doctrines of the six categories At last ( after innumerable years ) he found one named Pañca - śikhi ( or -in ) . Pañca - śikhi was born in a family of Brahmaņas in Vārāṇasi ; his father's name was Māṇavaka . Māṇavaka ...
... hand down the doctrines of the six categories At last ( after innumerable years ) he found one named Pañca - śikhi ( or -in ) . Pañca - śikhi was born in a family of Brahmaņas in Vārāṇasi ; his father's name was Māṇavaka . Māṇavaka ...
Page 15
... , Bharad . pp . 29-30 ; and see especially the explanation of samavāya . 6 Kir . , Introd . , pp . 11-12 . by commentators with different opinions . On the other hand VIII . THE VAISESIKA SUTRA AND ITS COMMENTARIES 15.
... , Bharad . pp . 29-30 ; and see especially the explanation of samavāya . 6 Kir . , Introd . , pp . 11-12 . by commentators with different opinions . On the other hand VIII . THE VAISESIKA SUTRA AND ITS COMMENTARIES 15.
Page 16
by commentators with different opinions . On the other hand , such different explanations show that the Vaiseṣika doctrines developed after the sutra had been compiled . IX . VAISESIKA AND NYAYA After the compilation of V.S. the author ...
by commentators with different opinions . On the other hand , such different explanations show that the Vaiseṣika doctrines developed after the sutra had been compiled . IX . VAISESIKA AND NYAYA After the compilation of V.S. the author ...
Page 22
... Ajita Kesa - kambali , p . 73. Sañjaya Velaṭṭhi - putta's opinion is called the Amarā - Vikkhepa ( Brahma - j . , 37 ) . 3 SBE . , vol . xlv , pp . xxvii - viii . is a scepticism on the one hand and a primitive 22 VAISESIKA PHILOSOPHY.
... Ajita Kesa - kambali , p . 73. Sañjaya Velaṭṭhi - putta's opinion is called the Amarā - Vikkhepa ( Brahma - j . , 37 ) . 3 SBE . , vol . xlv , pp . xxvii - viii . is a scepticism on the one hand and a primitive 22 VAISESIKA PHILOSOPHY.
Page 23
is a scepticism on the one hand and a primitive stage of criticism of knowledge on the other hand , like the sophists in the Greek philosophy . The opinion is of a great importance , and influenced Jainism and Buddhism.1 Maha - vira and ...
is a scepticism on the one hand and a primitive stage of criticism of knowledge on the other hand , like the sophists in the Greek philosophy . The opinion is of a great importance , and influenced Jainism and Buddhism.1 Maha - vira and ...
Other editions - View all
Common terms and phrases
According adṛṣṭa anumāna atomic theory attributes and actions Bhāṣya bhāvanā binary atomic compounds Buddha Buddhist called Chinese translation cognition colour common conjoin conjunction Consequently Deva Deva's dharma Dharma-pāla different opinions disciple disjunction doctrines earth effects enumerated eternal and non-eternal ether existence explained fifth category fire fluidity gravity Hari-varman hetu idam imperceptible impression Indian Logic inference inherent cause Jaina Jainism Kanāda Kumāra-jīva Kwhei-ci latter lingam logical lower universality means mention merit and demerit mind Nāgārjuna nine substances non-existence non-inherent cause non-potentiality notes on ch Nyaya objects original Pāli Paramartha passage perceived perception Pingala Pingala's possessing posteriority pot-ness pramāņa priority produced reasoning refutation sāmānya Samkhya śāstra Śata-śāstra sense-organs six categories smell sound space spherical substance-ness substrata substratum sūtra taste things touch treatise Udayana ultimate particulars Ulūka universality-particularity Upaskāra V.S. says Vaiseṣika Vasu Vasu-bandhu Vātsyāyana virodhi viscidity Yuan Chwang
Popular passages
Page 19 - 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 49 - 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 18 - 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 20 - 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 19 - ... 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 120 - ... 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 20 - 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 207 - 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 22 - 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 187 - ... 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,...