Search results
Results From The WOW.Com Content Network
Dualism in Indian philosophy is a belief, or large spectrum of beliefs, held by certain schools of Indian philosophy that reality is fundamentally composed of two parts or two types of existence. This mainly takes the form of either mind-matter dualism, as in some strands of Buddhist philosophy , or consciousness-nonconsciousness dualism in the ...
Dvaita (द्वैत) is a Sanskrit word that means "duality, dualism". [6] The term refers to any premise, particularly in theology on the material and the divine, where two principles (truths) or realities are posited to exist simultaneously and independently.
For example, the Sanskrit Kātyāyanaḥsūtra states that though the world "relies on a duality of existence and non-existence", the Buddha teaches a correct view which understands that: [13] Arising in the world, Kātyayana, seen and correctly understood just as it is, shows there is no non-existence in the world.
Samkhya or Sankhya (/ ˈ s ɑː ŋ k j ə /; Sanskrit: सांख्य, romanized: sāṃkhya) is a dualistic orthodox school of Hindu philosophy. [1] [2] [3] It views reality as composed of two independent principles, Puruṣa ('consciousness' or spirit) and Prakṛti (nature or matter, including the human mind and emotions).
Advaita Vedanta is a Hindu sādhanā, a path of spiritual discipline and experience, [note 3] and states that moksha (liberation from 'suffering' and rebirth) [9] [10] is attained through knowledge of Brahman, recognizing the illusoriness of the phenomenal world and disidentification from the body-mind complex and the notion of 'doership ...
Each tradition also included different currents and sub-schools. For example, Vedānta was divided among the sub-schools of Advaita (non-dualism), Visishtadvaita (qualified non-dualism), Dvaita , Dvaitadvaita (dualistic non-dualism), Suddhadvaita (pure non-dualism), and Achintya Bheda Abheda (inconceivable oneness and difference).
[134] [135] However, unlike Vishishtadvaita which envisions ultimate qualified nondualism, the dualism of Dvaita was permanent. [131] [130] Dvaita sub-school disagrees with the Vishishtadvaita claim that Brahman is linked with the individual self and the world in the way that a soul is with its body. Madhvacharya argues that Brahman cannot be ...
The chronology and history of Agama texts is unclear. [18] The surviving Agama texts were likely composed in the 1st millennium CE, likely existed by the 5th century CE. [ 18 ] However, scholars such as Ramanan refer to the archaic prosody and linguistic evidence to assert that the beginning of the Agama literature goes back to about 5th ...