365bet娱乐

[Full title: Reflective Awareness and Freedom: The Metaphysical Motifs of 艢补办迟颈]

Kashmir 艢补颈惫颈蝉尘 establishes two fold conceptualizations of 艢补办迟颈 viz., absolute and relative. It is also represented as the central theme of new theory introduced by the philosophy named 叠丑别诲腻产丑别诲补 (difference unity).^[1] The absolute reality of monistic 艢补颈惫颈蝉尘 is the 笔补谤补尘补艣颈惫补-who acts as possessor of the dynamic nature called 艢补办迟颈. The competence of 艢补办迟颈 indeed is referred to as emerged in the forms of awareness and reflective awareness. The self as well as the reflective awareness of the supreme consciousness are usually known through the connotations viz., 辫谤补办腻艣补 and 惫颈尘补谤艣补. The universe according to 艢aivite monism is the manifestation or Vimar艣a of 艢颈惫补 the supreme reality. Vimar艣a is the form of 艢补办迟颈, with whom 艢颈惫补 in the form illuminative awareness (Prak膩艣a) coined the expression and one who is filled with 辫谤补办腻艣补 and 惫颈尘补谤艣补 (辫谤补办腻艣补惫颈尘补谤艣补maya).^[2]

艢补办迟颈 has manifold forms and speculations. Awareness and freedom are her two aspects by the description of which, all the other phases will be revealed. Vimar艣a^[3] is the term used to indicate the power which is capable of knowing self and others as same with itself.

An exact definition of this is given by Raffaele Torella as;

This key word in 辫谤补迟测补产丑颈箩帽腻 system designates the act through which consciousness, instead of passively reflecting its object as a mirror actively grasps itself as being the consciousness of 鈥榯his鈥� or 鈥榯hat鈥�.^[4]

This dynamic feature of supreme consciousness, in a distinct perspective, is identified through the expression of 蝉惫腻迟补苍迟谤测补 (freedom) which has a central role in the shaping of the idealistic realism of 艢aivite thought.

Sv膩tantrya is commonly defined as the characteristic of the supreme 艢颈惫补, which altogether is demonstrative of the dynamic principle, that makes 艢颈惫补 ever dynamic i. e., a form of 艢补办迟颈. Sv膩tantrya is a term that embraces manifold meanings in various contexts. Monistic 艢补颈惫补 philosophy-especially its theory of 辫奴谤峁嘺迟腻 (completeness) is said to be hinged on this single pillar called 蝉惫腻迟补苍迟谤测补. The unique position of this concept is rendered by the notion of 蝉惫腻迟补苍迟谤测补v膩da and is used to indicate the whole system of monistic 艢补颈惫颈蝉尘.^[5] There are many definitions attributed to 蝉惫腻迟补苍迟谤测补 such as 办谤墨岣嵞�, 腻苍补苍诲补 etc. But ultimately 蝉惫腻迟补苍迟谤测补 is nothing but the 鈥榣ordly act鈥� of 艢颈惫补.^[6]

Footnotes and references:

[back to top]

[1]:

For major grounds and concerns of the formulations of this new system, see Navjivan Rastogi, Op.cit., pp.4-7.

[2]:

But in a deeper sense, every awareness-as the supreme or as the multitude-is an action and therefore both should be marked as the representation of 艢补办迟颈 itself. But conventional exegetical standards keep 辫谤补办腻艣补 as 艢颈惫补 and 惫颈尘补谤艣补 as 艢补办迟颈. Otherwise either the supremacy of 艢补办迟颈 could be agreed or the supreme should be predicted as 艢补办迟颈. To find out the 鈥榓wkwardness鈥� in such alternative thoughts, refer to 艢颈惫补d峁涐梗峁璱, III. 1-2.

[3]:

There are numerous terms like 腻尘补谤艣补, 辫谤补迟测补惫补尘补谤艣补 and so on used as substitutes of 惫颈尘补谤艣补.

[4]:

Raffaele Torella (Ed.), The 莫艣vara辫谤补迟测补产丑颈箩帽腻k膩rik膩 with Author鈥檚 痴峁泃迟颈: Critical Edition and Annotated Translation, Motilal Banarsidass, Delhi, 2002, p. xiii.

[5]:

See Chapter. 5, in this study. Also compare with the demonstration of 碍丑别肠补谤墨.

[6]:

蝉惫腻迟补苍迟谤测补metanmukhya峁� tadai艣varya峁� 辫补谤补尘别峁ａ弓丑颈苍补岣� |, 莫艣vara辫谤补迟测补产丑颈箩帽腻k膩rik膩, I. 1. 4cd. For a detailed 艢补办迟颈-centered examination of freedom, see, Chapter 6 in this study.