Text extracted from opening pages of book: HINDU PHILOSOPHY TO MY
TEACHER HINDU PHILOSOPHY By THEOS BERNARD, Pn. D. PHILOSOPHICAL
LIBRARY New York COPYRIGHT, 1947, BY THE PHILOSOPHICAL LIBRARY,
INC. 15 EAST 40TH STREET, NEW YORK, N. Y. PRINTED IN THE UNITED
STATES OF AMERICA PREFACE This book is an attempt to outline the
essence of the six classic systems of Hindu Philosophy, namely;
Nyaya, VaiSesika, Samkhya, Yoga, Mimamsa, and Vedanta. All other
schools of thought are but / ariations of these six. I felt it
necessary to present only one additional; chool, namely Ka& mlr
Saivism which gives the most detailed analysis ) f the Ultimate
Principle; however, it can hardly be fully understood intil the
other six systems are comprehended. To understand correctly Hindu
Philosophy, it is paramount that me realize that the basis of all
the schools is the same. Together they: orm a graduated
interpretation of the Ultimate Reality. Each school s based on the
same metaphysical doctrine, while discussing some Darticular aspect
of the whole. For example: Nyaya discusses the neans by which
knowledge may be had of the Ultimate Reality; ai& esika, the
things to be known about that Ultimate Reality; Samkhya, the
evolution of metaphysical doctrine; Yoga, the meta physical
doctrine in relation to the individual; Mrrnamsa, the rules md
method of interpreting the doctrine; Vedanta, the relationship
Between God, Matter, and the world; and Kamir Saivism, the nature
> f the Ultimate Spirit and the Cause of the Initial Impulse.
This outline is intended merely to show the interrelationship of
these schools and how each assumes the doctrines of the other while
it solves its special problem. In this introduction tothe classic
philosophical schools of India: here is no attempt to prove or
disprove but rather to present the system of each school many
eminent scholars have ably discussed: he philosophical implications
in full detail. My problem has been me of deciding what would be
omitted rather than what should be ncluded. Only the essentials of
each system are presented. According to the classic schools of
Hindu Philosophy, the method 3y which the individual can evolve
himself during this life is through vn VI ii PREFACE the practice
of Yoga. This is the universal technique recommended to enable man
to acquire actual insight into the true nature of things. All
schools agree that until the faith is fortified with understanding,
little progress can be made, for knowledge without application is
like medicine that is not taken. To aid those who do not have a
knowledge of Sanskrit, each term, in most cases, is defined when it
is introduced, giving the seed con cept of the word, so that the
intended metaphysical idea can be more readily grasped. For future
reference a glossary of all important terms has been provided in
the hope that it may aid those who wish to read some of the
recommended bibliographical material. In the use of the English
translation of these technical Sanskrit terms, one is cautioned not
to take them literally, for it is impossible to adequately
translate them. Various writers have used different translations
which will be the source of confusion at first. However, if one
learns to use the technical term, he will soon grasp its full
connotation. This work is a synthesis rather than an original
contribution. In its preparation, I have relied extensively upon
the writings of recognized authorities on Hindu Philosophy. For the
sake of simplification, I have avoided extensive use of quotations
and footnotes, and I have made use of the traditional chronology
throughout without comment. In conclusion, I wish to express my
gratitude to those authors, listed in the bibliography, from whose
works I have drawn. Special mention should be made of two
outstanding guides: Indian Philoso phy by S. Radhakrishnan, and A
History of Indian Philosophy by S. Dasgupta. I am also indebted to
Professor Herbert W. Schneider, for many helpful recommendation
General
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