By Surendranath DASGUPTA
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Additional info for A History of Indian Philosophy, Vol. I.-V
It created the gods; and, having created the gods, it made them ascend these worlds: Agni this (terrestrial) world, Vayu the air, and Siirya the sky.... Then the Brahman itself went up to the sphere beyond. ' It then descended again by means of these two, Form and N arne. Whatever has a name, that is name; and that again which has no name and which one knows by its form, ' this is (of a certain) form,' that is form : as far as there are Form and Name so far, indeed, extends this (universe). a and Pral)a 1 2 8 See The Ri'gveda, by Kacgi, p.
Xuv. pp. 27, z8. n] Sacrifice; the First Rudiments ofthe Law of Karma 21 (the vital air 1). a) in the Rg-Veda also supposes that the supreme man pervades the world with only a fourth part of Himself, whereas the remaining three parts transcend to a region beyond. He is at once the present, past and future 8• Sacrifice; the First Rudiments of the Law of Karma. It will however be wrong to suppose that these monotheistic tendencies were gradually supplanting the polytheistic sacrifices. On the other hand, the complications of ritualism were gradually growing in their elaborate details.
The seed of the heart is the mind. The seed of the mind is speech. The seed of speech is action. a meant mantras (magical verses), the ceremonies, the hotr priest, the great. V. V. VIII. 37· I, VIII. 69. 9, VI. 23. 5, I. 47· 2, VII. 22. 9, VI. 52. ). On the strength of these Hillebrandt justifies the conjecture of Haug that it signifies a mysterious power which can be called forth by various ceremonies, and his definition of it, as the magical force which is derived from the orderly cooperation of the hymns, the chants and the sacrificial gifts 8 • I am disposed to think that this meaning is closely connected with the meaning as we find it in many passages in the A.
A History of Indian Philosophy, Vol. I.-V by Surendranath DASGUPTA