The Origin of Subjectivity in Hindu ThoughtUniversity of Chicago Press, 1917 - 82 pàgines |
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Frases i termes més freqüents
abstract activity Agni arrested development Aryan Atharva-Veda ātman atman idea became becomes bhakti Brah Brāhmaṇas Brahmanaspati breath Buddha Buddhism caste system Çat ceremonial CHAPTER clan conception consciousness deities doctrine Dravidian early element emphasis epic experience process expression fourth century B.C. function Ganges Valley Gautama gods group-consciousness Hence heretical Hindu Hindu thought Hinduism hymns ideal illusion impulse India Indian thought individual Indra initiation innovation Jainism Katha Kaushitaki Upanishad knowledge or desire Kshatriyan later life-principle literature magic Mahābhārata Max Müller means monistic tendency mystic nature-gods Nirvāņa object of desire object of knowledge pantheism pantheon period pessimism philosophical Brahmanism Prāņa priest priesthood Pushan reality reconstruction religion religious Rig-Veda ritualistic Brahmanism sacred sacrifice sages salvation Sanskrit self-consciousness sense Siddartha Gautama social Soma soul spirit supremacy texts thing tion totem transmigration tribes unconscious unity universal Upanishads Vaiçyas Varuna Veda Vedanta vedic warrior worship Yajur-Veda
Passatges populars
Pàgina 57 - For when there is as it were duality, then one sees the other, one smells the other, one hears the other, one salutes the other, one perceives the other, one knows the other; but when the Self only is all this, how should he...
Pàgina 65 - There is a middle path, O bhikkhus, avoiding these two extremes, discovered by the Tathagata — a path which opens the eyes and bestows understanding, which leads to peace of mind, to the higher wisdom, to full enlightenment, to nirvana.
Pàgina 57 - ... the other, one knows the other; but when the Self only is all this, how should he see another, how should he smell another, how should he...
Pàgina 52 - The immortal dwells with the mortal ; ' — for through him (the breath) all this dwells together, the bodies being clearly mortal, but this being (the breath), being immortal. 13. ' These two (body and breath) go for ever in different directions (the breath moving the senses of the body, the body supporting the senses of the breath : the former going upwards to another world, the body dying and remaining on earth). They increase the one (the body), but they do not increase...
Pàgina 55 - KliANDA 1. Let the women go back to their place. 2. Who is he whom we meditate on as the Self? Which is the Self? 3. That by which we see form, that by which we hear sound, that by which we perceive smells, that by which we utter speech, that by which we distinguish sweet and not sweet...
Pàgina 57 - As the flowing rivers disappear in the sea, losing their name and their form, thus a wise man, freed from name and form, goes to the divine Person, who is greater than the great.
Pàgina 57 - He is", is he to be apprehended, and by (admitting) the reality of both (the invisible Brahman and the visible world, as coming from Brahman). When he has been apprehended by the words "He is", then his reality reveals itself.
Pàgina 53 - He is my Self within the heart, smaller than a corn of rice, smaller than a corn of barley, smaller than a mustard seed, smaller than a canary seed or the kernel of a canary seed. He also is my Self within the heart, greater than the earth, greater than the sky, greater than heaven, greater than all these worlds.
Pàgina 30 - Purusha, embodied spirit, or man personified and regarded as the soul and original source of the universe, the personal and life-giving principle in all animated beings, is said to have a thousand, that is innumerable, heads, eyes, and feet, as being one with all created life. A space ten fingers wide: the region of the heart of man, wherein the soul was supposed to reside. Although as the universal soul he pervades the universe, as the individual soul he is enclosed in a space of narrow dimensions.
Pàgina 53 - The intelligent, whose body is spirit, whose form is light, whose thoughts are true, whose nature is like ether, omnipresent and invisible, from whom all works, all desires, all sweet odours and tastes proceed; he who embraces all this, who never speaks, and is never surprised...