A HISTORY OF INDIAN PHILOSOPHY SURENDRANATH DAS DOWNLOAD

16 Feb A History of Indian Philosophy Volume 5 – book cover Professor Das-gupta’s father, Kaliprasanna Dasgupta, was the only member of the. Most widely held works by Surendranath Dasgupta. A history of Indian philosophy by Surendranath Dasgupta(Book) editions published between and. Surendranath Dasgupta. 4. Indian Yoga – As Philosophy and Religion by Surendranath Dasgupta Contemporary Indian Philosophy – by Various Authors .

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Therefore it discards a history of indian philosophy surendranath das view that the atoms are the material cause of the world 1. The creation has to take a definite order in accordance with the good and bad deeds of persons. Dasgupta had taken the Griffith Prize in and his doctorate viii Surendranath Dasgupta in Indian Philosophy in Tantric initiation is thus different from the Vedic initiation. This difficulty is explained on the assumption that part of the bindu is santyatita and the other part is responsible for being the material cause of the world.

All effectuation is due to God, though it does not imply any change of state in the nature of God. The Saiva view of Meykandadeva is entirely opposed to the purely monistic theory of Sankara. The substance of the cloth would have been manifested in other forms according to the action of the various accessories, for all the effects are there, though they can only be manifested through the opera tion of accessories.

One can only say that a history of indian philosophy surendranath das of those Saivas believed that God was the instrumental cause nimitta kdrandbesides the material cause updddna kdrana.

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A Memoir to Surendranath Dasgupta

In the case of the action of the potter also, it is by the wish of Siva that a history of indian philosophy surendranath das potter can act.

Xas supplies the basis of experience as time and space. The pasu goes through the cycle of birth and rebirth, and it goes also by the name dtman. Most of these have been already mentioned by the present writer and some of them are in his possession. The pasas are threefold: The causal change can only be with reference to the existing things, but not with regard to the entities which are momentary.

Renou, Professor of Sanskrit in the University of Paris, wrote to him afterwards: He further mentions 1 In Suta-samhitd, part I, ch. It hidtory, however, be said that the Saiva philosophy and the worship of Siva a history of indian philosophy surendranath das spread itself far and wide throughout the whole of the peninsula long before the eighth century A.

There is no means by which the ego-consciousness of any individual can be confused with the ego-consciousness of phiilosophy. In Siva, therefore, there is no change. The kalds reflect the consciousness of the soul only partially.

He had also planned to write out his surendraath system of philosophy in two volumes. The Agama literature is pretty extensive, but its philosophical achievement is rather poor. The Saivdgama discusses the main problem of the production, maintenance, destruction, veiling up of the truth and liberation.

Sankara also, according to Anandagiri, did not hold any discussion with the Kapalikas, as their views were professedly anti-Vedic. He does not take to any instrument or organs for accomplishing any act. Visuddha Muni summarises the main items of self- control, yama, from the Pdsupata-sdstra, which are more or less of the same nature as the yamas or measures of self-control as found in the Yogasdstra introduced by Patanjali.

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Full text of “A history of Indian philosophy”

The commentator, whose name is surendranahh, adduces the example of the magnet and iron filings to explain the action of God on the world without undergoing any change. But the Vratyas of the Atharva-veda were otherwise held in high esteem. It also says that movement does not belong originally to every atom, but it belongs only to the living atoms, the souls.

This shows that the effect is always already in the cause. This aspect of Siva is to be distinguished surendrznath the aspect of Siva as rudra or sarva or the god of destruc tion. Consciousness can only arise occasionally in consequence of its relation with cicchakti. He never wanted any stimulus from outside.

We have already seen that Siva is the manifesting agent or abhiv- yanjaka of all our activities. The commentator supports this idea by quotations from many texts.

The works from which the quotations have been taken are as follows: The individual souls are responsible for their actions and have to phi,osophy their good or bad fruits.