The spirit (al-Âtman) is a Hindu metaphysical subject. It is spritual existence, intangible by the senses, and abstracted from material physical matters. It is not subject to natural laws, which go ...beyond the limits of nature. It is the life force of living beings, and a spiritual substance that is not perceived by ordinary means. It is the source of life and movement in all assets. Âtman is immortal and inexhaustible.
As found in the Upanishads, readers come to encounter many ideas regarding the “Self” as opposed to the “self,” or the Atman versus the atman. Now, complicating matters further readers encounter the ...antithetical concept, of the Atman and atman, or the Buddhists understanding of the anatman as found in the Dhammapada. First, this piece will unpack the idea of both the “Self” and the “self,” or the Atman and the atman, as understood in Hindu philosophy and theology. Next, this essay will then describe the Buddhists understanding of anatman, or the absence, or emptiness of the self, or the nullification of the self, or the atman as well as even of the Self, or the Atman. Finally, this piece will resolve by arguing in favor of the Self, or the Atman as well as the self, or atman over the Buddha’s notion of the anatman.
The problem of death and immortality is an ontological concern of human being. Islam and Hinduism, like other religions, have always sought to resolve this problem. Philosophical, verbal, mystical, ...and Qur’anic criticisms have attracted the attention of Muslim and Hindu scholars. The issue of immortality has been examined from different perspectives. In this study, it is examined from the perspectives of the Holy Qur’an and the ancient Upanishads. The use of the word soul in the Qur’anic verses, and then, with references to the early Upanishads is a key point in understanding the immortality of the human soul. In the Qur’an, special attention has been paid to the issue of the soul and has been referred to as a safe soul. In the Abrahamic religions, human creation is distinctive from other beings, and the final stage of creation is that of human being. In the old Upanishads, only the universal human being (Purusha) is considered as the soul and the main source of the world. The true and inward human being (Atman) is only meaningful in the unity and permanent union with Brahma, and the material aspect of human being (Perkeṛiti) is not very important.
「Xは存在しない」という命題は,非存在であるものを否定することになるが,そのような行為は成立するのだろうか.本稿ではこの問題に対する,ディグナーガ,ウッディヨータカラ,そしてダルマキールティの三者の見解を検討し,それらの対応関係について明らかにした.ディグナーガはNyayamukhaで「プラダーナは存在しない.認識されないから」という論証においても証因に主題所属性を確保するために,主張命題の主題である「プラダーナ」を概念的構想物(kalpita)として扱う.それにより,主題に概念的な存在性が確保され,証因がasrayasiddhaの過失に陥ることを回避している.一方ウッディヨータカラはNyayavarttika on Nydyasutra 3.1.1で,「アートマンは存在しない.認識されないから」という論証を対象として,ディグナーガ説を批判している.まず彼は,概念的構想(kalpana)を「別様であること」(atathabhava)と定義することで,アートマンが概念的構想物である場合には証因がその属性となり得ないことを説明する.また「アートマン」という語が実在を表示するので「存在しない」という述語との間に矛盾が生じることを指摘する.これに対してダルマキールティはPramanavarttikasvavrttiおよびPramanaviniscaya 3で,概念的構想物を知に現れる形象と解釈することによってディグナーガ説を補強し,ウッディヨータカラへの再反論とした.語が知の形象を対象とする限り,「プラダーナ」は外界対象としては「認識されない」ので,証因は主題の属性となると同時に,主張命題にも矛盾は生じないことになる.
In this work, a modified water displacement method (MWDM) was designed and used alongside geometry method (GEM), overflow method (OFM) and water displacement method (WDM) for determination of bulk ...volume of a porous solid. Their results were analyzed graphically and statistically. On testing against the data obtained by Suspension/Buoyancy Method (SBM) used as gold standard, it was found that only those generated by the modified water displacement method (MWDM) were of very high accuracy and precision. Apart from its reproducibility being within the recommended range for acceptability of a test method, the technique is cost-effective and easy to apply even with an ungraduated glass cylindrical tube. This can go a long way in enhancing thorough physical characterization of porous solids without the use of high cost, sophisticated and complex equipment.
This article discusses the relationship of God and man in view of Hinduism. The paradigm used in this reflection is the Plato's metaphysics about relatinships pattern of Idea and reality. View of ...Hinduism, Brahman is the highest Idea that must be addressed by all human beings. To make it easier to understand God or Brahman, in Hinduism there is the understanding that God manifests itself in various forms of gods and goddesses. Man in view of Hinduism, has same elements with the universe as the manifestation of God, then to recognize God, man can also through the understanding of human identity that is Atman. Hinduism teaches various ways or methods to serve and understand God, including of it: bhakti yoga, karma yoga, jnana yoga and raja yoga. In this life, humans are bounded by responsibility. If it’s actions or works are good, so humans will find good result, but if the evil that is done, then humans will get karma. Karma is what prevented him to merge with Brahman / Atman, so that human life will undergo a series or sequence of rebirth, even in the form of lower called samsara. To break this samsara, people should stay away from the mirage of life, do the good, and be aware or understand of their identity that blends with nature is that while blending with the Almighty or moksha.
This article examines relationships between the absolute being of the universal ego (Ātman-self) according to the Indian religious philosophy of Vedanta (V) and the phenomenological, irreal being of ...the transcendental ego in Husserl’s phenomenology (P). Both Ātman and the transcendental ego are accessed in the first-person perspective by onto-phenomenological reductions. Such reductions, as stated by Husserl, have absolute freedom of positing and, thus, can reveal or conceal states of being. In contrast with P-reduction, which renders the being of the ego-pole invisible, V-reduction penetrates into the being of the ego-pole and opens a horizon of unique, non-intentional mental states. Following the dialectics in pre- and post-reduction givenness of being, there emerges a picture of connection between the intentional phenomenological being of the transcendental ego and the non-intentional being of the pure ego of Vedanta (Ātman-self). The pure ego of Vedanta manifests as a substrate for the transcendental ego of phenomenology. From this, we can conclude that reductions function as the loci of dialectical syntheses of being, whereby the unity of being has a fuller, more complex and multi-sided sense than the one intended in the natural attitude. In their breaking of theoretical habits conditioned by the substance metaphysical tradition, reductions are truly indispensable in the revelation of being that grounds the theory of knowledge.
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