The Pandit

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Page 54 - ... yet it is substance, imperceptible though it be, which effects their contact. Although perceptibility of substance is not a requisite of the apprehension of sound, yet sound is only apprehended as inherent in substance, and this is the requisite. If it be asked, Why assume a contact which is invisible ? we reply that the production of knowledge, being an effect, necessitates the hypothesis of a cause. U. mi faroi ifti ^N wi«rf»i MrT: aniun f? <ni4.<u«ioi*<i »wi"i)ur«f
Page 258 - ... smaller in compass. His rendering of the great epic into English is the best and the most popular which has yet been achieved in the medium of the English language. He has endeavoured to interpret his master with great faithfulness, whether he describes a scene of nature in the forests of Dandaka : The very fowl that haunt the mere Stand doubtful on the bank, and fear To dip them in the wintry wave As cowards dread to meet the brave. The frost of night, the rime of dawn Bind flowerless trees...
Page 77 - There is no such assertion antecedent to its production. It is therefore inferred that it is during that time non-existent. While straws are in course of weaving, or threads of joining, or when clay is placed on the potter's wheel, while the work of the potter &c. is it yet going on, there is a universally experienced sensitive cognition that there will be in that place a mat, or a piece of cloth, or a water-jar, inasmuch, as it is producing during the tension of the eyes. Herein a cognition constituted...
Page 280 - Jasan. — A SANSKRIT AND ENGLISH DICTIONARY:. Being an Abridgment of Professor Wilson's Dictionary. With an Appendix explaining the use of Affixes in Sanskrit. By Pandit RAM JASAN, Queen's College, Benares. Published under the Patronage of the Government, NWP Royal 8vo. cloth, pp. ii. and 707. 28s.
Page 180 - PANDIT. rendered fruitful, in whom are produced the various perfections which are the fruit of méditation, attain perception of souls and other substances. Such is the sense to be gathered from the aphorism. In fine the ascetic who is in course of union requires contemplation, while he who is united has no need of meditation which is identical with contemplation. V.
Page 27 - Apli. 22. [Priority and posteriority result] from posteriority of the cause, and from priority of the cause. 1 Time is the cause of priority and posteriority. There is here stated by indication conjunction with time as the non-coinherent cause of posteriority, and conjunction with time as the noncoi u lièrent cause of priority, in relation to the priority and posteriority of the time.
Page 24 - ... acquiesce in the doctrine that the power of the terms cow &c. is denotative of an individual characterised by the form of the universal. It has therefore been laid down in the aphorism of Gautama that particulars characterised by the form of the universal, are the object of the term. V. teriolity!7 Aph. 21. The prior and posterior [are produced] by two objects occupying the same space and time and near and remote.
Page 230 - Asainavdyi-kdrana is usually divided into two sorts : "non-inherent causality is causality inherent in one object connected with the relation of cause and effect ; such causality results either from inherence in the same object with the effect (as that of conjunction of self and mind in the particular attributes of self, or of conjunction, disjunction, and sound in sound, or of conjunction of threads in a cloth), or from inherence in the same object with the cause (as that of the colour, etc...
Page 77 - Kau&da is of two kinds, being divided into perception and inference. Perception is of six kinds, as- derived from smelling &c. [from the five external, and from the internal sense] ; and is twofold as discriminative and non-discriminative ; and twofold as divided into physical and hyperphysical. Inference is threefold, as produced by illation from only positive conditions, from only negative conditions, and from both positive and negative conditions.
Page 207 - ... embraces, clearness of the eyes &c. In the case of past objects, such as garlands, sandalwood, and the like, pleasure arises from reminiscence ; in the case of future objects, from purpose [or resolution]. The non-enumeration of pleasure in the aphorism of Gautama is to promote indifference ; since indifference would arise in one who should account even pleasure as pain. U.

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