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By Satishchandra Chatterjee, Dhirendramohan Datta

An creation to Indian Philosophy, termed via Srila Prabhupada as 'very authoritative', whereas introducing the reader to the spirit, sizeable ocean of information and outlook of Indian philosophy, additionally is helping him to understand completely the principal rules. Philosophy, in its widest etymological feel, skill 'love of knowledge'. It attempts to go looking for wisdom of himself, the area and God, and describes the Indian lifestyle as we all know it. Indian philosophy denotes the philosophical speculations of all Indian thinkers, historic or smooth, Hindus or non-Hindus, theists or atheists. a few think 'Indian philosophy' to be synonymous with 'Hindu philosophy', even though, this might be precise provided that the note 'Hindu' have been taken within the geographical feel of 'Indian'. but when 'Hindu' capability the fans of a specific spiritual religion often called Hinduism, the supposition will be unsuitable and deceptive. The authors have, with enormous benefit, highlighted the importance of Indian perspectives when it comes to smooth Western inspiration. An creation to Indian Philosophy is a seminal paintings protecting themes as diversified because the Carvaka, Jain, Vaisesika, Mimamsa, Buddha, Sankhya structures, among others.

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As Olivelle (1996: lv–lvi) explains, Atman has many usages in the Upanivadic vocabulary; one such usage refers to the “Self,” the ultimate essence of a human being, which is equated to Brahman, the ultimate real. Jayatilleke (1963: 60–61) points out that seeing, hearing, thinking, etc. are already regarded as ways of knowing the Atman in the early UpaniVads, and the same terminology is employed by Buddhist texts in contexts which criticize the Upanivadic doctrines of the Atman. He refers to as examples MN I 135 and verses 793, 798, 802, 813, 901 in the Sutta-nipAta.

Here, fnanda, when a monk sees a visible form with the eye, in him there arises what is pleasant, there arises what is unpleasant, there arises what is both pleasant and unpleasant. (B) (1) If he wishes: “May I dwell conceiving the agreeable in the repulsive,” he dwells conceiving the agreeable therein. (2) If he wishes: “May I dwell conceiving the repulsive in the agreeable,” he dwells conceiving the repulsive therein. (3) If he wishes: “May I dwell conceiving the agreeable in the repulsive and in the agreeable,” he dwells conceiving the agreeable therein.

26 I will show that such a relationship between sati and saññA is explained in different ways in the earliest texts. 2. 28 I will argue that saññA here refers to unwholesome saññA rather than saññA in general. The AWWhakavagga is closely related to the MadhupiTPika Sutta of the Majjhima NikAya in respect of wording and topics. This sutta starts with Datpapati’s question about what the Buddha preaches and proclaims. 29 Similarly, a great deal of the AWWhakavagga consists of exhortations not to engage in disputes.

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Introduction to Indian Philosophy by Satishchandra Chatterjee, Dhirendramohan Datta

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