By M. Hiriyanna
The current paintings is predicated upon the lectures which Prof. Hiriyanna brought for a few years on the Mysore collage. Its most effective objective has been to provide a hooked up and as far as attainable in the limits of a unmarried quantity a entire account of the topic. Indian suggestion is taken into account intimately in 3 elements facing the Vedic interval, the early post-Vedic interval and the age of the structures.
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Extra resources for Outlines of Indian Philosophy
So we may say th a t m onotheism in th e ordinary sense of the term proved abortive in the Vedic period. T he unity of godhead came to be sought afte r in a different m anner then, and a tte m p ts were made to discover not one god above oth er gods but ra th e r the common power th a t works behind them all. The basis of even this ‘philosophic m onotheism ,' as it m ay be term ed, can be noticed in the early M antras, for the Vedic poets couple the nam es of two deities like Mitra and V aruna for exam ple— sometimes of even m ore—and address them as if they were one.
V. p. 187. 1 See Cambridge History 0f India, Vol. i. p. 153. 3 X. 151. 44 O U TLIN ES O F IN D IA N PH IL O S O PH Y fa ith fu l/ Such an invocation, as Deussen h as observed , 1 would be unintelligible if we did not assume a certain lack of faith as prevalent in the age in which the hym n was composed. ’ It was this tendency th a t in course of time gave rise to the heretical schools (p. 1 6 ) whose im portance in the history of Indian philosophy has already been noticed. V We shall conclude this ch ap ter with a brief description of the general outlook on life and things in the period.
So long as we look upon the ultim ate as som ething not ourselves—as mere B rah m an— it remains more or less an assum ption and a dogm a; b u t th e m om ent we recognize it as one with our own self, it becomes transform ed into a positive certain ty, we being under an intuitive obligation to adm it the reality of our own existence, however much we m ay be in the dark in regard to its precise nature. It is this higher reality th a t is described for instance as satyam jnanam a n a n ta m ,1 where s aty am points to its im mediate certainty, jn an a m to its spiritual n ature and an a n tam to its all-inclusive or infinite character.
Outlines of Indian Philosophy by M. Hiriyanna