By Surendranath DASGUPTA
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Additional resources for A History of Indian Philosophy, Vol. I.-V
On the strength of these Hillebrandt justifies the conjecture of Haug that it signifies a mysterious power which can be called forth by various ceremonies, and his definition of it, as the magical force which is derived from the orderly cooperation of the hymns, the chants and the sacrificial gifts 8 • I am disposed to think that this meaning is closely connected with the meaning as we find it in many passages in the A. raJ! yak as and the U pani~ads. The meaning in many of these seems to be midway between 1 8 2 Keith's Translation of Aitareya Arm;tyaka.
Knt>Wledge. Those who perform the Vedic dut~~):>elor\g to··a_ stage inferior to those who no longer care for the fruits of the Vedic duties but are eager for final emancipation, and it is the latter who alone are fit to hear the Upani~ads 1 • The names of the Upani~ads; Non-Brahmanic influence. The U pani~ads are also known by another name Vedanta, as they are believed to be the last portions of the Vedas ( veda-anta, end); it is by this name that the philosophy of the Upani~ads, the Vedanta philosophy, is so familiar to us.
1. 3 we find "Then comes the origin of food. The seed of Prajapati are the gods. The seed of the gods is rain. The seed of rain is herbs. The seed of herbs is food. The seed of food is seed. The seed of seed is creatures. The seed of creatures is the heart. The seed of the heart is the mind. The seed of the mind is speech. The seed of speech is action. a meant mantras (magical verses), the ceremonies, the hotr priest, the great. V. V. VIII. 37· I, VIII. 69. 9, VI. 23. 5, I. 47· 2, VII. 22. 9, VI.
A History of Indian Philosophy, Vol. I.-V by Surendranath DASGUPTA