Pramāṇa · Search · About · API

Indian Philosophy v1.c13: Chapter III

Indian Philosophy v1.c13

Language
English

Chapter III

v1.c13.1

*Page 128, n. 1.*—Strictly the root “vid” means “to know.”

v1.c13.2

*Page 131.*—The older Vedic idea of ṛta relating to the order of the physical and the moral spheres becomes definitely transformed in the Brāhmaṇas into the concept of dharma which refers specially to the moral order of the world. It includes all those spheres which were later discriminated into ritual, code, law, custom and etiquette. Sometimes “dharma” appears as a god. See Śat. Brāh., xiii. 4. 3. 14. Page 136.—See Keith: Aitareya Brāhmaṇa.

v1.c13.3

Page 145.—Though we have spasmodic suggestions of the interest in the subject in earlier literature (see Atharva Veda, xviii. 44), it becomes dominant in the Upaniṣads. Page 165.—Manas is bound to prāṇa. Cp. Prāṇa-bandhanam hi saumya manaḥ. Page 168.—Śaṃkara takes “ānandamaya” to be the jīva. Page 169.—The immanent conception of God also is found in the R.V. (see the hymn addressed to Aditi, i. 89. 10), but it becomes emphasised in the Upaniṣads. Page 188 n.—Nāma and rūpa mean “name” and “corporeal form” in the Upaniṣads. See Bṛh. Up., i. 6. 1-2; Muṇḍaka Up., vi. 8; also Oldenberg’s Buddha, pp. 445 ff. Page 222.—Deussen thinks that in the earlier Upaniṣads only the three stages of the student, the householder and the anchorite are recognised, while those who know the truth are exalted above the āśramas. See Philosophy of the Upaniṣads, p. 368. Jābāla Up. mentions the four āśramas. See Bṛh. Up., iv. 4. 10 and 22; Chān. Up., ii. 23. 1; v. 10. Page 223.—“There is current a rather ill-considered modern theory to the effect that the philosophers were not of the priestly caste but of the warrior caste, perhaps of non-indigenous origin; that even Buddha may have been of a foreign race. But there is little to support this theory and much that goes to disprove it. The germs of the philosophy of the Upaniṣads lie buried in the (priestly) Atharva-Veda and Brāhmaṇas, and it is from them that we have to derive the unsystematic philosophic utterances of the later sages in whose debates, however, the Rājas of the day probably took the condescending interest customary to cultured royalty and in which, when they took part, they were credited with victory” (Hopkins: Ethics of India). Page 229, n. 2.—Svayam eva rājate. Then it means he is self-luminous or self-dependent. Page 234.—Dhātuprasāda is the expression used. Kaṭha Up., ii. 20. Page 241.—The term jīvanmukta is a later one, though the idea is contained in the Upaniṣads. Cp., e.g., Kaṭha Up., vi. 14. Page 267.—See also Belvalkar and Ranade: History of Indian Philosophy, vol. ii; Keith: The Religion and Philosophy of the Veda, 2 vols.; and Ranade: A Constructive Survey of Upaniṣadic Philosophy.

v1.c13.4

Page 274.—Sāñjaya’s scepticism influenced considerably Buddha’s attitude to metaphysics and the Jaina view of Saptabhaṅgī. Cp. “If you ask me whether there is another world (atthi paraloko)—well, if I thought there were, I would say so. And I do not think it is thus or thus. And I do not think it is otherwise. And I do not deny it” (*Sacred Books of the Buddhists*, vol. ii, p. 75).

v1.c13.5

Page 278.—Bhāskara, in his commentary on *Brahma Sūtra* (iii. 3. 53), refers to the Sūtra of Bṛhaspati.

v1.c13.6

Page 279.—If Cārvāka is a proper name, it may be the name of a pupil of Bṛhaspati. It is often regarded as a common name. See Macdonell: *Sanskrit Literature*, p. 450.

v1.c13.7

Page 283.—Materialism is ranked with the Sāṃkhya and the Yoga in the *Arthaśāstra*. See i. 2.

Cites (10)