Torella

Matérias

• Utpaladeva: Section I. Knowledge — Chapter 1
  21 de abril de 2018, por Cardoso de Castro

  Extrait des pages 85-88
  ĪPVV = ĪŚVARAPRATYABHIJÑĀKĀRIKĀ = Stanzas on the Recognition of God
  ŚSV = Śivasūtravimarśinī = Commentaries on the Aphorisms of Shiva
  2. What intelligent being could ever deny or establish the cognizer and agent, the Self, Maheśvara, established from the beginning (ādisiddhe)?
  I.1.2 - The Self of all beings, the substratum of the establishment of all objects , who embraces the establishment of himself — since otherwise it would be impossible to establish all the various (...)

• Ernst Fürlinger: Is Cit "Consciousness"?
  30 de maio de 2018, por Cardoso de Castro

  Extrait des pages 40-45
  The word cit is one of the key terms of Indian philosophy as well as of the Trika-system. In the Advaita Vedānta system of Śaṅkara (Śānta Brahmavāda) cit denotes the Divine Absolute (Brahman). Contrary to Śaṅkara’s view of cit as inactive (niṣkriya) pure light (prakāśa), non-dualistic Kashmir Śaivism (īśvarādvayavāda) stresses the Śakti-dimension of the Highest Reality (anuttara), its dynamism and activity (kartṛtva). For the Śaivites cit is not only pure light, but is (...)

• Torella: les émotions
  2 de agosto de 2018, por Cardoso de Castro

  Extrait des pages 16-20
  English
  [...] the first to filter through systematically in the West and to be firmly fixed in communis opinio, how often must the western traveller, landing in India in the expectancy of an ascetic and disincarnate world, have been stunned by the untiring proliferation of colours, odours and sounds of life in all its most splendid and ephemeral forms!
  Consequently it seems that something is not right, or that there is at least a hiatus between the theories and (...)

• Utpaladeva: Section I. Knowledge — Chapter 3
  24 de abril de 2018, por Cardoso de Castro

  1. Agreed. However, that form of cognition which is memory, though arising from the latent impression deposited by the former direct perception, is restricted to itself (ātmanișțham) and does not know the original perception. Memory, though arising from the reawakening of the latent impression deposited by the former perception, because it is restricted to itself exclusively knows only its own form. It cannot be claimed that memory determines the object formerly perceived, since it [memory] (...)

• Utpaladeva: Section I. Knowledge — Chapter 2
  24 de abril de 2018, por Cardoso de Castro

  Raffaele Torella
  1-2. [Objection] There is one type of cognition in which the particular reality (svalakșana) appears and another type of cognition, [89] I 2.1-2 called mental elaboration (vikalpa), inseparably connected with discourse (sābhilāpam), which appears in manifold forms. For neither of the two is there any necessity to posit any stable perceiving subject, since he does not appear in them. Also the notion of ‘I’ (ahampratītih) has in reality as referent the body etc... One type of (...)