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Shaivism (Shaiva philosophy)

: Google Books: The Paramarthasara of Abhinavagupta

叠辞诲丑补尘腻迟谤补 (啶�啷嬥ぇ啶�啶距い啷嵿ぐ) or 痴颈箩帽腻苍补 refers to 鈥渘othing but consciousness鈥�, according to the Param膩rthas膩ra 办腻谤颈办腻 27 of Abhinavagupta with the commentary of Yogar膩ja.鈥擜ccordingly, 鈥淸The many differing conceptions of the Ultimate鈥攖hat it is] Consciousness [i.e., 惫颈箩帽腻苍补], or the Inner Controller, or Breath, or the Sovereign Body, or the Genus, or, finally, that it is the Particular鈥攁ll these are for purpose of disputation only; in ultimate terms, none of them exist [as characterizations of the Ultimate闭鈥�.

Note: By consciousness (惫颈箩帽腻苍补) is meant 鈥榥othing but consciousness鈥� (产辞诲丑补尘腻迟谤补), in isolation (kevala), devoid of limiting attributes. Although devoid of name and form, [consciousness] appears variously, adopting the mode of externality, in shapes such as 鈥渂lue鈥� and 鈥減leasure鈥�, etc.,鈥攖hanks to the power of beginningless latent dispositions [constantly] reawakened (惫腻蝉补苍腻辫谤补产辞诲丑补) and infinitely various., Thus say the 痴颈箩帽腻苍补v膩dins.

: academia.edu: On the relationship between Buddhist and Saiva idealisms

叠辞诲丑补尘腻迟谤补 (啶�啷嬥ぇ啶�啶距い啷嵿ぐ) refers to 鈥減ure consciousness鈥�, according to Abhinavagupta鈥檚 莫艣varapratyabhij帽膩vimar艣in墨 (commentary on the 莫艣varapratyabhij帽膩办腻谤颈办腻 of Utpaladeva).鈥擜ccordingly, 鈥淸...] But let us admit [for a moment] that there are indeed differentiated impregnations. However, even if it is the case, since there is no varied cause that would be something over and above pure consciousness (产辞诲丑补尘腻迟谤补), that would exist in a [particular] place and time, etc., [and] that could be considered as that which awakens [these impregnations], the awakening (prabodha) [of these impregnations must be] devoid of variety. Therefore there must be a single awakening [of all these impregnations]; so the variety of blue and [all the other phenomena] should be manifest only simultaneously, [and not according to a particular spatial and temporal order]. [...闭鈥�.

: SOAS University of London: Protective Rites in the Netra Tantra

叠辞诲丑补尘腻迟谤补 (啶�啷嬥ぇ啶�啶距い啷嵿ぐ) refers to 鈥渁wareness鈥�, according to the Netratantroddyota commentary on the Netratantra of K峁�emar膩ja: a 艢aiva text from the 9th century in which 艢iva (Bhairava) teaches P膩rvat墨 topics such as metaphysics, cosmology, and soteriology.鈥擜ccordingly, [verse 8.4.7, while describing the purification process of the initiand]鈥斺�淸...] 鈥楢fter he has let go of all mental activity, the [mantrin] should fuse [the disciple] with awareness (产辞诲丑补尘腻迟谤补鈥�bodham膩tre峁嘺 yojayet). Then the bound soul attains 艢ivahood, rescued from the ocean of repeated incarnation." As said in the Svacchanda-tantra, he should make [that disciple] one with Parama艣iva by causing him to enter into the highest tattva闭鈥�.

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Shaiva (啶多�堗��, 艣aiva) or Shaivism (艣aivism) represents a tradition of Hinduism worshiping Shiva as the supreme being. Closely related to Shaktism, Shaiva literature includes a range of scriptures, including Tantras, while the root of this tradition may be traced back to the ancient Vedas.

Shaiva philosophy

: Google Books: Somananda's Sivadrsti and His Tantric Interlocutors

叠辞诲丑补尘腻迟谤补 (啶�啷嬥ぇ啶�啶距い啷嵿ぐ) or Bodhamaya refers to 鈥減ure understanding鈥�, according to Som膩nanda鈥檚 艢ivad峁涐梗峁璱 verse 1.26-29.鈥擜ccordingly, 鈥淚f you object by asking how there can be understanding in the absence of the intellect, the intellect being produced from matter and not connected to it, (we reply:) that is the intellect that exists in the 补辫补谤腻 condition. By contrast, the subtle, all-pervasive (power of) cognition, which is pure understanding [i.e., bodhamaya], is eternally 艢iva鈥檚 natural state. It is not the same as that of the Naiy膩yikas and others, because they only contend that material knowledge is a quality of the (individual) self, not of the supreme knower. Of course, the same argument clearly should apply to (the power of) will鈥�.

Note: Utpaladeva glosses Bodhamaya with 鈥減ure understanding鈥� (叠辞诲丑补尘腻迟谤补).

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Shaktism (Shakta philosophy)

: Google Books: Manthanabhairavatantram

叠辞诲丑补尘腻迟谤补 (啶�啷嬥ぇ啶�啶距い啷嵿ぐ) refers to 鈥減ure enlightened consciousness鈥�, according to the V墨r膩val墨tantra (cf. Tantr膩loka 4.89-91).鈥擜ccordingly, 鈥淲hen by merging the mind one-pointedly into 艢iva鈥檚 nature that is pure enlightened consciousness (产辞诲丑补尘腻迟谤补), the Sun (of 辫谤腻峁嘺) and the Moon (of 补辫腻苍补) set. (Then, when) the Sun of Life, which is one鈥檚 own consciousness, has reached the End of the Twelve, that is said to be liberation. Breath control is useless. Breath control, which (merely) inflicts pain on the body, is not to be practiced. He who knows this secret is both liberated and liberates others鈥�.

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Shakta (啶多ぞ啶曕�嵿��, 艣膩kta) or Shaktism (艣膩ktism) represents a tradition of Hinduism where the Goddess (Devi) is revered and worshipped. Shakta literature includes a range of scriptures, including various Agamas and Tantras, although its roots may be traced back to the Vedas.

Vedanta (school of philosophy)

: Google Books: A峁ａ弓膩vakrag墨t膩: The Classical Text of 膧tm膩dvaita by A峁ａ弓膩vakra

叠辞诲丑补尘腻迟谤补 (啶�啷嬥ぇ啶�啶距い啷嵿ぐ) or Cit refers to 鈥減ure, all-encompassing luminousness鈥�, according to the A峁ａ弓膩vakrag墨t膩 chapter 2.鈥擬an鈥檚 ignorance and attachment foster the sense of duality, the source of all misery and bondage (cf. II, 16, 8. 20). Its nature is pure, all-encompassing luminousness (cit or 产辞诲丑补尘腻迟谤补). The self is all that exists. When the universe manifests itself, verily it is the Self which shines (cf. II, 8), In the infinite ocean, the formless and tranquil Self, the wind of the finite mind generates the playful waves of manifold forms鈥攖he phenomena of the universe and empirical selves (箩墨惫补蝉). These all return to the ocean of the Self and vanish as illusion is overcome (cf. II, 4, 23-25). The Self is simply marvellous (cf. II, 11-14, 25).

: Google Books: Studies on the Moksopaya

叠辞诲丑补尘腻迟谤补 (啶�啷嬥ぇ啶�啶距い啷嵿ぐ) refers to the 鈥渟tate of mere knowledge鈥�, according to the 10th century Mok峁�op膩ya or Mok峁�op膩ya艣膩stra 6.182.13-17.鈥擜ccordingly, 鈥淲ith regard to each of [the three:] perceiver (诲谤补峁ａ弓峁�), perception (诲补谤艣补苍补) and perceived objects (诲峁浥泍补), the state of mere knowledge [i.e., 产辞诲丑补尘腻迟谤补] is the essence; therefore there is not in the least a difference from it (i.e. knowledge), like a flower in space (is not different from space). (13) What is of the same kind becomes one. Therefore mutual perception [of things] determines their unity. (14) If wood, stones and other [material objects] did not have knowledge as their nature, then there would be a permanent nonperception of these, which would even be nonexistent. (15) When the whole beauty of perceptible objects has but one form of mere knowledge [i.e., 产辞诲丑补尘腻迟谤补], then, whether it is different or identical, it becomes known through knowledge. (16) This whole [group of] perceptible objects in the world has expanded [as] mere knowledge [i.e., 产辞诲丑补尘腻迟谤补], just as wind is mere movement and the ocean mere water. (17)鈥�.

: Wikisource: Ashtavakra Gita

叠辞诲丑补尘腻迟谤补 (啶�啷嬥ぇ啶�啶距い啷嵿ぐ) refers to 鈥減ure awareness鈥�, according to the A峁ａ弓膩vakrag墨t膩 (5th century BC), an ancient text on spirituality dealing with Advaita-Ved膩nta topics.鈥擜ccordingly, [as Janaka says to A峁ａ弓avakra]: 鈥淸...] So now abandoning the body and everything else, by some good fortune or other my true self becomes apparent. [...] I am pure awareness (产辞诲丑补尘腻迟谤补) though through ignorance I have imagined myself to have additional attributes [bodham膩tro'hamaj帽膩n膩dup膩dhi岣� kalpito may膩]. By continually reflecting like this, my dwelling place is in the Unimagined. For me there is neither bondage nor liberation. The illusion has lost its basis and ceased. Truly all this exists in me, though ultimately it does not even exist in me. [...闭鈥�.

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Vedanta (啶掂�囙う啶距え啷嵿��, ved膩nta) refers to a school of orthodox Hindu philosophy (astika), drawing its subject-matter from the Upanishads. There are a number of sub-schools of Vedanta, however all of them expound on the basic teaching of the ultimate reality (brahman) and liberation (moksha) of the individual soul (atman).

See also (Relevant definitions)

Partial matches: Bodha, Matra.

Starts with: Bodhamatratattvavada.

Full-text: Bodhamatratattvavada, Cit, Bodhamaya, Prabodha, Kevala, Vijnana, Vasanaprabodha, Jiva, Darshana, Drashtri, Drishya.

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Search found 1 books and stories containing Bodhamatra, 叠辞诲丑补尘腻迟谤补, Bodha-matra, Bodha-m膩tra; (plurals include: Bodhamatras, 叠辞诲丑补尘腻迟谤补s, matras, m膩tras). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:

Pratyabhijna and Shankara鈥檚 Advaita (comparative study) (by Ranjni M.)

4. The Theory of Causality < [Chapter 3 - The nature of Universe and Individual Self in Pratybhij帽膩 and Advaita]

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