By Sarvepalli Radhakrishnan
This is often an account of the top conceptions of Hinduism. The mix of jap conceptions with Western terminology makes the publication of curiosity even to the inexpert.
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Extra resources for Indian Philosophy (Volume 2)
S. of Bengal, 1905, p. 178; see also pp. ). S. Dr. c. , pp. rkar Commemoration volume, pp. 161-162). na, viii). S. , p. 13). S. da with the author- 88 INDIAN PHILOSOPHY carried on in the school of Gautama. glirjuna, the author of Upilyakausalya and Vigrahavyilvartani, is certainly earlier than Vlitsylyana, who attempts to combat the views of NAglrjuna. Dignlga criticised Vltsyliyana's interpretation from the Buddhist point of view. D. , a view which is supported by Vacaspati and Jayanta. Svanatha u of this opinion.
The J aina Agamas testify to the antiquity of Indian logic. D. mllnyatodn;ta as the Siitra of Gautama. c. c. I vii. I 2. , ii. Some of the later Upan~ads use the term prama1;1a in the technical sense. , 6. 6, 24; Nrsimllottaratapat~i, 8 ; Sarvopani~atsara, 4; KiJllignirudropanifad, 1; Muktikopanifad, 2. The TaittirJya ilra'fyaka refers to smrti or scripture, pratyak~ or perceptiou, aitihya or tradition, and anumana or inference as the four sources of knowledge. See also Ramayat~a, v. 87-23; Manu, xii.
Cp. , iv. I. 40; iv. I. 48, with the MUIIyamilla KIJrikiJ, xv. 6, and vii. , iv. 1. 34-35, with Candraklrti's Vrtti, pp. 64--71). ya terminology and denies the doctrine of atoms (cp. , iv. 2. 18-24, 31-32, with the Mlldllyamika K4rili1J, vii. , iii. 2. II and iv. 1. 64). S. , vol. i, p. ; Ui: VaiJ~1illa Philosophy, p. 85). yana's Nyllya Bha~ya is the classic commentary on the Nyllya Sutra. S. S. D. 300 or 350, seems to be much too late (see also Ui: Vaite~illa Philosophy, p. I6). S. D. IOO and 300.