By Alex Watson, Dominic Goodall, S.L.P. Anjaneya Sarma
Read Online or Download An Enquiry into the Nature of Liberation: Bhaṭṭa Rāmakaṇṭha’s Paramokṣanirāsakārikāvṛtti, a commentary on Sadyojyotiḥ’s refutation of twenty conceptions of the liberated state (mokṣa) PDF
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Extra resources for An Enquiry into the Nature of Liberation: Bhaṭṭa Rāmakaṇṭha’s Paramokṣanirāsakārikāvṛtti, a commentary on Sadyojyotiḥ’s refutation of twenty conceptions of the liberated state (mokṣa)
How does this avoid the problem of a lack of autonomy? In the previous example the water’s qualities were completely irrelevant; the heat in the water is explained entirely by the heat in the fire atoms. So parallelism suggests that the omniscience and omnipotence that appear to be in the soul have nothing to do with the soul’s qualities, but are just the omniscience and omnipotence of God. But in this position God’s omniscience and omnipotence no longer supplant and make redundant the soul’s qualities, but cause omniscience and omnipotence in the soul.
Introduction 45 ghatotpadanasakti, the power to produce a pot. But something cannot have the power to produce or act unless it also has the power of consciousness. e. the potter. For how else can we explain that clay, which being insentient is not capable of producing an ef fect on its own, is capable of producing a pot when a potter comes into the equation? Thus we must assume that it becomes the locus of the potter’s powers of cognition and action; they transfer into it. The Siddhantin, having pointed (ad verse 26) to some unwanted conse quences that would result if these powers really did transfer into insentient matter, argues that when cognition or agency is attributed to a material cause such as clay, this is merely metaphorical.
91). We have not classified this as a theistic view, even though it was the view of the Pancaratra Vaisnavas. It could be argued to be theistic to the extent that Para Prakrti or Mahavibhuti is personfied by being identified with Vasudeva or Narayana. But Vasudeva or Narayana on this view is not anything other than the stuff out of which the created universe is composed. We do not have here, as in the other theistic views in the text, two separate things, an efficient cause (nimittakarana), namely God, and a separate material cause (upadanakarana) upon which God acts.