Tempo:
App V passion,
PHILOSOPHICAL SYSTEMS OF INDIANS volition,
action,
or mind,
vital
397
and motive
Scholars thus consider the present subjection of matter to mind as the greatest happiness of which man is capable, and they declare death to be the utter dissolution of the individual; while the Buddhas of vulgar adoration become simply revered memories or remembrances with the learned. The* first section holds that intelligence, or the joint perception of the object and subject, is the soul or distinguishing characteristic of humanity; the second gives the preference to simple consciousness; the third prefers objective sensation, and the fourth teaches that the fact or the phenomenon of the assemblage of the component qualities is the only spirit; or, indeed, that there is naught permanent or characteristic save nonentity, or the void of nonbeing-. This last evidently merges into the Charvak school, and it is also called the 'Shunyabad' system, or the doctrine of vacuity or non-existence, and an attempt was recently made to popularize it in Upper India, by one Bakhtawar, and his patron, the Chief of Hattrass (Wilson, As. Res., xvii. 305) nor is it difficult to perceive that practically it would resolve itself into the principle of self-reliance, or perhaps the 'knowthyself of the Greek sage. The Jains base human existence on the aggregation of nine phenomena, c^ principles, one of which, Jiv, vitality, may by merit become a Jin, or an immortal spirit. The two great divisions, 'Swetambar', the white clothed, and 'Digambar', the naked, seem to have few important metaphysical differences, except that the latter refuses emancipation to the Jiv, or vital power, in woman, or denies that woman has a soul capable of immortality. The six heretical systems of Indian speculation thus comprise the four Buddhist and two Jain schools; or, if the Jain be held to be one, the sixth is obtained by including the Charvak. ;
The tendency of Indian speculation lies doubtless towards materialism, and the learned say the mind cannot grasp that which is without qualities, or which has force without form, and iS irrespective of space. In how much does the philosophy of Humboldt differ from this, when he says he confidently expects what Socrates once desired, 'that Reason shall be the sole (Kosmos. Sabine's trans., interpreter of Nature' ? i.
154.)
PHILOSOPHICAL SYSTEMS OF INDIANS volition,
action,
or mind,
vital
397
and motive
Scholars thus consider the present subjection of matter to mind as the greatest happiness of which man is capable, and they declare death to be the utter dissolution of the individual; while the Buddhas of vulgar adoration become simply revered memories or remembrances with the learned. The* first section holds that intelligence, or the joint perception of the object and subject, is the soul or distinguishing characteristic of humanity; the second gives the preference to simple consciousness; the third prefers objective sensation, and the fourth teaches that the fact or the phenomenon of the assemblage of the component qualities is the only spirit; or, indeed, that there is naught permanent or characteristic save nonentity, or the void of nonbeing-. This last evidently merges into the Charvak school, and it is also called the 'Shunyabad' system, or the doctrine of vacuity or non-existence, and an attempt was recently made to popularize it in Upper India, by one Bakhtawar, and his patron, the Chief of Hattrass (Wilson, As. Res., xvii. 305) nor is it difficult to perceive that practically it would resolve itself into the principle of self-reliance, or perhaps the 'knowthyself of the Greek sage. The Jains base human existence on the aggregation of nine phenomena, c^ principles, one of which, Jiv, vitality, may by merit become a Jin, or an immortal spirit. The two great divisions, 'Swetambar', the white clothed, and 'Digambar', the naked, seem to have few important metaphysical differences, except that the latter refuses emancipation to the Jiv, or vital power, in woman, or denies that woman has a soul capable of immortality. The six heretical systems of Indian speculation thus comprise the four Buddhist and two Jain schools; or, if the Jain be held to be one, the sixth is obtained by including the Charvak. ;
The tendency of Indian speculation lies doubtless towards materialism, and the learned say the mind cannot grasp that which is without qualities, or which has force without form, and iS irrespective of space. In how much does the philosophy of Humboldt differ from this, when he says he confidently expects what Socrates once desired, 'that Reason shall be the sole (Kosmos. Sabine's trans., interpreter of Nature' ? i.
154.)
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