470:, which is Truth, which is Reality, is neither an expression nor a reflection of itself; it is non-dual being devoid of otherness, and it cannot be an object of knowledge in the ordinary sense as it surpasses the intellect in subtleness. Knowledge is truth and truth is correspondence of an apprehension with its object. It is the intellect which moves within the sphere of duality resulting in delusion, wrong identification etc.
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distinction between the way of knowledge and the way of realization, as between opinion and truth. To understand and realize the
Reality, the aspirant must seek a spiritual teacher (Guru). Only a spiritual teacher who has already realized his identity with the Atman can impart this much sought-after wisdom based on his own experiences.
450:
is realized, and this knowledge brings about the direct realization of the
Supreme Reality, the source of All. The knowledge of the Atman is very subtle; it cannot be obtained out of one's own effort; the Atman cannot be intuitively apprehended by mere intellectual equipments. Thus, Angiras draws the
538:), that it undefinable, alone and without a second. Reality is incapable of increase; it does not change into anything else. When the true identity becomes known then the existence of the transmigrating soul and of Brahman as the creator, both vanish.
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is the knowledge of the world; the former has
Reality as its content and possesses a unique quality of ultimacy which is singular and free from reason, senses, etc., but the latter has the phenomenal world as its content.
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is defined as the intuitive vision of non-duality; it is the transcendental knowledge which is beyond all limits of knowledge, experience and reason, which is, beyond intellect, mind and sense. The
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The aim of integral education is to integrate all dichotomies, to integrate the material and spiritual dimensions of the human personality; it does not recognize the description of
446:, the science of pronunciation etc., the code of rituals, grammar, etymology, metre and astrology. The higher knowledge is that by which the immutable and imperishable
408:
Saunaka, having asked – कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति (" Revered Sir, what is that by the knowing of which all this becomes known? "), - was told by
545:, concerned with Brahman, the highest reality and value, and the final terminus, cannot be conceived as an inquiry; all scientific and ethical inquiries are
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and aims at realizing
Reality as it is and not as it appears, and it supplants and corrects conventional knowledge and conventional belief, both.
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of the topic and provide significant coverage of it beyond a mere trivial mention. If notability cannot be shown, the article is likely to be
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549:, nevertheless, the scientists engaged in such inquiries not only guide the selection of means to an end but also guide choice of the ends.
613:. He explains that all epistemic, practical and socio-cultural distinctions are based on the mis-identification of the self as non-self (
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means – higher learning or learning related to the Self or the
Ultimate Truth i.e. transcendental knowledge.
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are three fold phases of experience, the three transitions in knowledge of the transforming cognizer.
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419:तत्रापरा ऋग्वेदो यजुर्वेदः सामवेदोऽथर्ववेदः शिक्षा कल्पो व्याकरणं निरुक्तं छन्दो ज्योतिषमिति |
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or logical reasoning and also with the faculty of understanding and self-awareness which is
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There are two different kinds of knowledge to be acquired – 'the higher knowledge' or
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that stems from a unity, and manifests as a vision, manifests as an experience.
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A human being is blessed with the faculty of self-knowledge which is
416:द्वे विद्ये वेदितव्ये इति ह् स्म यद्ब्रह्मविदो वदन्ति परा चैवापरा च |
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A Conceptual-analytic Study of
Classical Indian Philosophy of Morals
442:. The lower knowledge consists of all textual knowledge - the four
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Please help to demonstrate the notability of the topic by citing
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means - knowledge, philosophy, science, learning, scholarship.
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India: History, Religion, Vision and
Contribution to the World
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affirms that those who gain the knowledge of the Self attain
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does not require any support or proof, and is irrefutable.
259:. Please help to ensure that disputed statements are
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897:. Sarup & Sons. pp. 14, 19, 39, 120, 295.
843:. Genesis Publishing. pp. 66, 142, 260, 266.
740:The Constructive Survey of Upanishadic Philosophy
582:, the knowledge of reality as it is in itself.
377:: परा विद्या) is a combination of two words –
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763:. Anthem Press. April 2009. pp. 18, 19.
8:
201:. There might be a discussion about this on
608:involves the logical interpretation of the
438:: परा विद्या )and 'the lower knowledge' or
53:Learn how and when to remove these messages
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894:The Philosophy of Sankar's Advaita Vedanta
743:. Mumbai: Bharatiya Vidya Bhavan. p.
320:. Please do not remove this message until
948:Integral Education: Thought and Practical
663:is the knowledge of the Absolute whereas
358:Learn how and when to remove this message
340:Learn how and when to remove this message
279:Learn how and when to remove this message
221:Learn how and when to remove this message
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816:. SUNY Press. January 1982. p. 33.
316:Relevant discussion may be found on the
255:Relevant discussion may be found on the
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870:. Concept Publishing. pp. 66–71.
737:Ramachandra Dattatrya Ranade (1926).
401:, they become liberated, they become
7:
891:Shyama kumar Chattopadhyaya (2000).
840:Encyclopaedia of Vedanta Philosophy
724:"The Dictionary of Spiritual Words"
619:) and of the non-self as the self.
422:अथ परा यया तदक्षरमधिग्म्यते || - (
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684:(higher spiritual knowledge) and
34:This article has multiple issues.
655:beyond all illusory appearances.
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918:Eliot Deutsch (December 1980).
813:Neoplatonism and Indian Thought
556:deals with the transition from
42:or discuss these issues on the
1331:Progressive utilization theory
924:. University of Hawaii Press.
784:Alexander P. Varghese (2008).
1:
710:"Sanskrit-English Dictionary"
2224:Hindu philosophical concepts
528:), without any distinction (
77:general notability guideline
16:Practice in Hindu philosophy
837:Subodh Kapoor (July 2002).
532:) and without limitations (
322:conditions to do so are met
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474:is the intuitive level of
84:reliable secondary sources
73:The topic of this article
75:may not meet Knowledge's
1518:Yoga Sutras of Patanjali
864:Rajendra Prasad (2008).
1448:Samkhyapravachana Sutra
790:. Atlantic Publishers.
623:is absolute knowledge.
596:is transcendent of the
522:is without attributes (
1184:Early Buddhist schools
692:or false knowledge.
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1459:Sarvadarsanasangraha
1236:Acintya bheda abheda
712:. Spokensanskrit.de.
248:factual accuracy is
191:confusing or unclear
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1256:Nimbarka Sampradaya
1180:Buddhist philosophy
592:" and "ignorance",
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199:clarify the article
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1123:Pashupata Shaivism
951:. APH Publishing.
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