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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.
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).
[62] [63] [note 8] This tenet is held to show that views of absolute or eternalist existence (such as the Hindu ideas of Brahman or sat-dravya) and nihilism are both equally untenable. [62] [64] [21] These two views are considered to be the two extremes that Madhyamaka steers clear from.
The dualistic approach of sankhya presents truth of the same reality but at a lower empirical level, rationally analyzing the principle of dvandva (duality or pairs of opposites). Whereas, yoga philosophy presents the synthesis of vedanta and sankhya, reconciling at once monism and dualism, the supermundane and the empirical."
Hindu philosophers of the orthodox schools developed systems of epistemology and investigated topics such as metaphysics, ethics, psychology , hermeneutics, and soteriology within the framework of the Vedic knowledge, while presenting a diverse collection of interpretations.
It is believed to exist in the sphere of duality—in a state of identification with the physical body, its needs and desires. It is related to Vak tattva, one of the 36 tattvas in Vedic and Hindu philosophy. In Ahaṁkāra, a state of rajas guṇa (agitation) predominates. This is because it identifies only with a small part of the creation ...
The Agama texts of Hinduism present a diverse range of philosophies, ranging from theistic dualism to absolute monism. [ 13 ] [ 30 ] This diversity of views was acknowledged in Chapter 36 of Tantraloka by the 10th-century scholar Abhinavagupta . [ 13 ]