A Rational Refutation of the Hindu Philosophical Systems |
What people are saying - Write a review
We haven't found any reviews in the usual places.
Other editions - View all
Common terms and phrases
according activity affection aphorism appears assert atoms attributes becomes beginning believe belong birth body bondage Book Brahma called chapter cognition consciousness consequence consider defect desire discrimination distinct doctrine emancipation error eternal evil evolution existence experience expression fact false follows former fruit further give given ground happiness held Hence Hindu hold ignorance illusion imagined instance intellect intelligence internal organ knowledge latter liberation likewise maintain material cause means mind misapprehension misery mistake Naiyáyikas nature never notion Nyáya object origin pandits passage possess practical present produced properties proved qualities reason receiving referred reflexion regard relation reply reside respect rest right apprehension Sánkhya seen sense silver sort soul soul's speak spirit substance suffering supposed Systems taken term things tion true truth understand universe Vais'eshika Veda Vedánta Vedantins vice virtue
Popular passages
Page 178 - thou,' and ' it,' who apprehends no person, or thing, nor is apprehended of any : who is neither parviscient nor omniscient, neither parvipotent nor omnipotent: who has neither beginning nor end; immutable and indefectible — is the true entity. All besides himself, the entire universe, is false, that is to say, is nothing whatsoever. Neither has it ever existed, nor does it now exist, nor will it exist at any time future; and the soul is one with Brahma.
Page 176 - Brahma is true, the world is false ; the soul is Brahma himself, and nothing other.' As expanded and expounded by the advocates of the Vedanta, this quotation imports as follows: — Brahma alone — a spirit ; essentially existent, iutelligence^and joyj void of all qualities and of all acts, in whom there is no consciousness, such as is denoted by
Page 43 - borne in mind. that it is not the goodness, passion, and darkness, "popularly reckoned qualities or particular states of the soul, that "are intended in the Sänkhya. In it they are unintelligent "substances. Otherwise, how could they be the material cause "of earth and like gross things?
Page 1 - Hindoos, civil and religious, are by them believed to be alike founded on revelation, a portion of which has been preserved in the very words revealed, and constitutes the Vedas, esteemed by them as sacred writ. Another portion has been preserved by inspired writers, who had revelation present to their memory, and who have recorded holy precepts, for which a divine sanction is to be presumed. This is termed Smriti, recollection, (remembered law,) in contradistinction to Srufci, tradition, (revealed...
Page 220 - In short, the Vedantin denies that the Supreme either has or requires either senses or bodily organs; and, holding that organs of sense or motion are made up of what he calls guna, as we Europeans in general say they are made up of what we prefer to call mattery he 1 Berkeley'a Third Dialogue. 9 The Tatttea-bodhdii Patrika—the Calcutta organ of the modern Vcdfintins— p. 113. asserts that the Supreme is nir-guna, in very much the sense that we Europeans assert that God is immaterial.
Page 179 - Neither has it ever existed, nor does it now exist, nor will it exist at any time future; and the soul is one with Brahma. Such is the doctrine of the Vedanta regarding the true state of existence ; and it is denominated non-dualistic, as rejecting the notion of any second true entity.
Page 189 - Though illusion has not really real existence, yet it possesses apparent existence, and so it is capable of taking the soul captive. And again, the Vedantins say, that as illusion is only apparent, so the soul's being fettered is practical; that is, as illusion is false, so the soul's being fettered is likewise false. Neither was the soul ever actually fettered, nor is it now fettered, nor has it to be emancipated.
Page 195 - Whoever, therefore, hearing that the Vedantins believe in Brahma without qualities, infers that they reject Vishnu, Siva, and the rest of the pantheon, and that they discountenance idolatry and such things, and that they count the Puranas and similar writings false, labours under gross error.
Page 197 - ... other attributes, and speak of him as Maker of the world, they silently deride us, in the conviction, that we are lamentably ignorant : for our views, to their thinking, impute imperfection to Him, in giving Him qualities ; and they suppose, that we, at the best and furthest, stop short at levara, and make no approach to the pure Brahma beyond.
Page 214 - Ibid., p. 419. his power, illumines that organ, for Brahma has no such power. The idea intended is, that the internal organ, simply by reason of its proximity to Brahma, who is unconscious, becomes illuminated, just as iron moves when brought near the magnet."1 'Intelligence,' therefore, means simply
Bibliographic information
| Title | A Rational Refutation of the Hindu Philosophical Systems |
| Author | Nehemiah Nilakantha Sastri Goreh |
| Editor | Fitzedward Hall |
| Translated by | Fitzedward Hall |
| Publisher | Calcutta Christian Tract & Book Society, 1862 |
| Original from | the New York Public Library |
| Digitized | 2 Apr 2008 |
| Length | 284 pages |
| Export Citation | BiBTeX EndNote RefMan |