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Medieval

Nayanars Alvars Adi Shankara Basava Akka Mahadevi Allama Prabhu Siddheshwar Jñāneśvar Chaitanya Gangesha Upadhyaya Gaudapada Gorakshanath Jayanta Bhatta Kabir Kumarila Bhatta Matsyendranath Mahavatar Babaji Madhusudana Madhva Haridasa Thakur Namdeva Nimbarka Prabhakara Raghunatha Siromani Ramanuja Sankardev Purandara Dasa Kanaka Dasa Ramprasad Sen Jagannatha Dasa Vyasaraya Sripadaraya Raghavendra Swami Gopala Dasa Śyāma Śastri Vedanta
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Desika Tyagaraja Tukaram Tulsidas Vachaspati Mishra Vallabha Vidyaranya

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Aurobindo Bhaktivinoda Thakur Chinmayananda Dayananda Saraswati Mahesh Yogi Jaggi Vasudev Krishnananda Saraswati Narayana Guru Prabhupada Ramakrishna Ramana Maharshi Radhakrishnan Sarasvati Sivananda U. G. Krishnamurti Sai Baba Vivekananda Nigamananda Yogananda Ramachandra Dattatrya Ranade Tibbetibaba Trailanga

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v t e

Parameshashakti
Parameshashakti
in Hinduism
Hinduism
is the power of Parameshwara or Ishvara, the conditioned Brahman. It is Maya, the anadyavidya (the beginningless avidya) that has no reality in the absolute sense but is superior to its effects and inferred by them, hence, also called, avyakta. It is established by ikshana ("seeing", "thinking"), by samkalpa ("purposing") and parinama ("transformation"). Parameshashakti
Parameshashakti
gives birth to this entire world. Therefore, it is Prakrti.(Vivekachudamani.110)[1]

Contents

1 Qualities 2 Vikshepashakti 3 Avaranashakti 4 Jnanashakti 5 Implication 6 References

Qualities[edit] Adi Shankara
Adi Shankara
qualifies Parameshashakti
Parameshashakti
or the power that is Maya, as – It is not sat ("real"), not asat ("unreal"), not both; it is not bhinna ("different"), not abhinna ("not non-different"), "not both".(Vivekachudamani.111)[2] Sri Chandrasekhara Bharati of Srngeri explains that what is never experienced at any time by anybody is unreal and there is no non-existence for what is real. Because it is not possible to determine if it is real or unreal this shakti is anirvchaniya ("indescribable").[3] Paramesasakti is trigunatmika i.e. possesses three qualities – Rajas, Tamas and Sattva, and therefore, comprises three powers – Vikshepashakti, "the power of projection" (projecting differently) which pertains to rajoguna, Avaranashakti, the "power of concealment" (concealing the real nature of things) which pertains to tamoguna and Jnanashakti which is reflected in sattvaguna. The first two are causes of bondage; the third makes for liberation. Vikshepashakti sets in motion the beginningless samsara connected with the Jiva
Jiva
and also with Ishvara
Ishvara
who is the cause of the creation of the world and which creation is effected by this shakti.[4][5] Rajas and Tamas hinder Jiva’s spiritual uplift. Vikshepashakti[edit] Vikshepashakti pertains to Rajoguna and is of the nature of activity. Adi Shankara
Adi Shankara
states that from it is the well-known ancient samsaric procession and from it issue forth always attachment, pain etc., which are modifications of the mind; and that desire, anger, avarice, pride, jealousy, egoism, envy, niggardliness etc., these are its terrible characteristics that are inducements to actions of men, by the process of superimposition they are all imagined in the Jiva
Jiva
and cause bondage. (Vivekachudamani. 113-4). It is the power that projects the unreal on the real to delude the Jiva. Avaranashakti[edit] Avarnashakti pertains to Tamo guna whose effects are – ignorance, apathy, sloth, sleep, negligence, foolishness, etc. Adi Shankara states that it makes for the wrong projection of objects differently from what they are and is the root cause of the functioning of the projecting power and the original cause for the procession of samsara. Procession of samsara means – "Man’s transmigration". The person overpowered by tamoguna and this shakti does not see clearly because it envelopes the nature of an object and makes it appear otherwise; he considers what is super-imposed by his delusion as true and attaches himself to its qualities. The concealing power of this shakti makes for untold hardships.(Vivekachudamani.115-6) Jnanashakti[edit] Jnanashakti pertains to Sattvaguna whose effects are – limpidity of mind, realisation of one’s own self, supreme peace, contentment, great joy and being anchored in the Paramatman always which ensures the enjoyment of bliss without intermission. Adi Shankara
Adi Shankara
states that sattva is very pure yet in combination with rajas and tamas it makes for samsara in the same way as the original which is the atman when reflected makes the entire inanimate world bright as the sun does. The effects of this shakti are – complete absence of pride etc., the presence of yama ("self-restraint") and niyama ("practice of prescribed acts" etc.,), longing for liberation, of divine tendencies, and withdrawal from whatever is not real. (Vivekachudamani.119-121) Implication[edit] Parameshashakti
Parameshashakti
on account of its three gunas and three powers/shaktis creates the gross body, the subtle body and the causal body of the individual self, the Anatman, which then gets connected with all three states of consciousness. This shakti prepares the Jiva
Jiva
to experience existence and for the fourth state of consciousness. The three constituents of matter, sattva, tamas and rajas, which make the world, and the world itself are not permanent, they go on changing, they have names and forms and are constituted by a gradation of happiness and sorrow. Adi Shankara
Adi Shankara
explains that unembodiedness (i.e. the state of not being identified with the body) is not the product of virtuous deeds, for unembodiedness is inherent in the Self. Liberation is different from results of works. Liberation is Brahman.[6] References[edit]

^ Sri Candrasekhara Bharati of Srngeri. Sri Samkara’s Vivekacudamani. Mumbai: Bharatiya Vidya Bhavan. p. 127.  ^ Vidyashankar. "Sankara and the nature of Avidya".  ^ Sri Candrasekhara Bharati of Srngeri. Sri Samkara’s Vivekacudamani. Mumbai: Bharatiya Vidya Bhavan. p. 128.  ^ Sri Candrasekhara Bharati of Srngeri. Sri Samkara’s Vivekacudamani. Mumbai: Bharatiya Vidya Bhavan. p. 129.  ^ Adi Shankara
Adi Shankara
(1980). Self-knowledge. New York: Ramakrishna-Vivekananda Center. p. 51. ISBN 9780911206111.  ^ Adi Shankara. Brahma-Sutra-Bhasya. Kolkata: Advaita Ashrama. pp. 27–28. 

v t e

Indian philosophy

Topics

Atheism Atomism Idealism Logic Monotheism Vedic philosophy

Āstika

Hindu: Samkhya Nyaya Vaisheshika Yoga Mīmāṃsā Vedanta

Acintya bheda abheda Advaita Bhedabheda Dvaita Dvaitadvaita Shuddhadvaita Vishishtadvaita

Shaiva

Pratyabhijña Pashupata Shaivism Shaiva
Shaiva
Siddhanta

Nāstika

Ājīvika Ajñana Cārvāka Jain

Anekantavada Syādvāda

Buddhist philosophy
Buddhist philosophy
and Early Buddhist schools

Śūnyatā Madhyamaka Yogacara Sautrāntika Svatantrika

Texts

Abhinavabharati Arthashastra Bhagavad Gita Bhagavata Purana Brahma
Brahma
Sutra Buddhist texts Dharmashastra Hindu
Hindu
texts Jain Agamas Kamasutra Mimamsa
Mimamsa
Sutras

All 108 texts Principal

Nyāya Sūtras Nyayakusumanjali Panchadasi Samkhyapravachana Sutra Shiva
Shiva
Sutras Tarka-Sangraha Tattvacintāmaṇi Upanishads

Minor

Vaiśeṣika Sūtra Vedangas Vedas Yoga
Yoga
Sutras of Patanjali Yoga
Yoga
Vasistha More...

Philosophers

Avatsara Uddalaka Aruni Gautam Buddha Yajnavalkya Gargi Vachaknavi Buddhaghosa Patanjali Kanada Kapila Brihadratha Ikshvaku Jaimini Vyasa Chanakya Dharmakirti Akshapada Gotama Nagarjuna Padmasambhava Vasubandhu Gaudapada Adi Shankara Vivekananda Dayananda Saraswati Ramanuja Vedanta
Vedanta
Desika Raikva Sadananda Sakayanya Satyakama Jabala Madhvacharya Mahavira Guru Nanak Vidyaranya More...

Concepts

Abhava Abhasavada Abheda Adarsana Adrishta Advaita Aham Aishvarya Akrodha Aksara Anatta Ananta Anavastha Anupalabdhi Apauruṣheyā Artha Asiddhatva Asatkalpa Ātman Avyakta Brahman Brahmi sthiti Bhuman Bhumika Chaitanya Chidabhasa Cittabhumi Dāna Devatas Dharma Dhi Dravya Dhrti Ekagrata Guṇa Hitā Idam Ikshana Ishvaratva Jivatva Kama Karma Kasaya Kshetrajna Lakshana Mithyatva Mokṣa Nididhyasana Nirvāṇa Niyama Padārtha Paramatman Paramananda Parameshashakti Parinama-vada Pradhana Prajna Prakṛti Pratibimbavada Pratītyasamutpāda Puruṣa Rājamaṇḍala Ṛta Sakshi Samadhi Saṃsāra Sankalpa Satya Satkaryavada Shabda Brahman Sphoṭa Sthiti Śūnyatā Sutram Svātantrya Iccha-mrityu Syādvāda Taijasa Tajjalan Tanmatra Tyāga Uparati Upekkhā Utsaha Vivartavada Viraj

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The Info List - Parameshashakti


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Arts

Bharatanatyam Kathak Kathakali Kuchipudi Manipuri Mohiniyattam Odissi Sattriya Bhagavata Mela Yakshagana Dandiya Raas Carnatic music

Rites of passage

Garbhadhana Pumsavana Simantonayana Jatakarma Namakarana Nishkramana Annaprashana Chudakarana Karnavedha Vidyarambha Upanayana Keshanta Ritushuddhi Samavartana Vivaha Antyeshti

Ashrama Dharma

Ashrama: Brahmacharya Grihastha Vanaprastha Sannyasa

Festivals

Diwali Holi Shivaratri Navaratri

Durga
Durga
Puja Ramlila Vijayadashami-Dussehra

Raksha Bandhan Ganesh Chaturthi Vasant Panchami Rama
Rama
Navami Janmashtami Onam Makar Sankranti Kumbha Mela Pongal Ugadi Vaisakhi

Bihu Puthandu Vishu

Ratha Yatra

Gurus, saints, philosophers

Ancient

Agastya Angiras Aruni Ashtavakra Atri Bharadwaja Gotama Jamadagni Jaimini Kanada Kapila Kashyapa Pāṇini Patanjali Raikva Satyakama Jabala Valmiki Vashistha Vishvamitra Vyasa Yajnavalkya

Medieval

Nayanars Alvars Adi Shankara Basava Akka Mahadevi Allama Prabhu Siddheshwar Jñāneśvar Chaitanya Gangesha Upadhyaya Gaudapada Gorakshanath Jayanta Bhatta Kabir Kumarila Bhatta Matsyendranath Mahavatar Babaji Madhusudana Madhva Haridasa Thakur Namdeva Nimbarka Prabhakara Raghunatha Siromani Ramanuja Sankardev Purandara Dasa Kanaka Dasa Ramprasad Sen Jagannatha Dasa Vyasaraya Sripadaraya Raghavendra Swami Gopala Dasa Śyāma Śastri Vedanta
Vedanta
Desika Tyagaraja Tukaram Tulsidas Vachaspati Mishra Vallabha Vidyaranya

Modern

Aurobindo Bhaktivinoda Thakur Chinmayananda Dayananda Saraswati Mahesh Yogi Jaggi Vasudev Krishnananda Saraswati Narayana Guru Prabhupada Ramakrishna Ramana Maharshi Radhakrishnan Sarasvati Sivananda U. G. Krishnamurti Sai Baba Vivekananda Nigamananda Yogananda Ramachandra Dattatrya Ranade Tibbetibaba Trailanga

Society

Varna

Brahmin Kshatriya Vaishya Shudra

Dalit Jati

Denominations Persecution Nationalism Hindutva

Other topics

Hinduism
Hinduism
by country

Balinese Hinduism Criticism Calendar Iconography Mythology Pilgrimage sites

Hinduism
Hinduism
and Jainism / and Buddhism / and Sikhism / and Judaism / and Christianity / and Islam

Glossary of Hinduism
Hinduism
terms Hinduism
Hinduism
portal

v t e

Parameshashakti
Parameshashakti
in Hinduism
Hinduism
is the power of Parameshwara or Ishvara, the conditioned Brahman. It is Maya, the anadyavidya (the beginningless avidya) that has no reality in the absolute sense but is superior to its effects and inferred by them, hence, also called, avyakta. It is established by ikshana ("seeing", "thinking"), by samkalpa ("purposing") and parinama ("transformation"). Parameshashakti
Parameshashakti
gives birth to this entire world. Therefore, it is Prakrti.(Vivekachudamani.110)[1]

Contents

1 Qualities 2 Vikshepashakti 3 Avaranashakti 4 Jnanashakti 5 Implication 6 References

Qualities[edit] Adi Shankara
Adi Shankara
qualifies Parameshashakti
Parameshashakti
or the power that is Maya, as – It is not sat ("real"), not asat ("unreal"), not both; it is not bhinna ("different"), not abhinna ("not non-different"), "not both".(Vivekachudamani.111)[2] Sri Chandrasekhara Bharati of Srngeri explains that what is never experienced at any time by anybody is unreal and there is no non-existence for what is real. Because it is not possible to determine if it is real or unreal this shakti is anirvchaniya ("indescribable").[3] Paramesasakti is trigunatmika i.e. possesses three qualities – Rajas, Tamas and Sattva, and therefore, comprises three powers – Vikshepashakti, "the power of projection" (projecting differently) which pertains to rajoguna, Avaranashakti, the "power of concealment" (concealing the real nature of things) which pertains to tamoguna and Jnanashakti which is reflected in sattvaguna. The first two are causes of bondage; the third makes for liberation. Vikshepashakti sets in motion the beginningless samsara connected with the Jiva
Jiva
and also with Ishvara
Ishvara
who is the cause of the creation of the world and which creation is effected by this shakti.[4][5] Rajas and Tamas hinder Jiva’s spiritual uplift. Vikshepashakti[edit] Vikshepashakti pertains to Rajoguna and is of the nature of activity. Adi Shankara
Adi Shankara
states that from it is the well-known ancient samsaric procession and from it issue forth always attachment, pain etc., which are modifications of the mind; and that desire, anger, avarice, pride, jealousy, egoism, envy, niggardliness etc., these are its terrible characteristics that are inducements to actions of men, by the process of superimposition they are all imagined in the Jiva
Jiva
and cause bondage. (Vivekachudamani. 113-4). It is the power that projects the unreal on the real to delude the Jiva. Avaranashakti[edit] Avarnashakti pertains to Tamo guna whose effects are – ignorance, apathy, sloth, sleep, negligence, foolishness, etc. Adi Shankara states that it makes for the wrong projection of objects differently from what they are and is the root cause of the functioning of the projecting power and the original cause for the procession of samsara. Procession of samsara means – "Man’s transmigration". The person overpowered by tamoguna and this shakti does not see clearly because it envelopes the nature of an object and makes it appear otherwise; he considers what is super-imposed by his delusion as true and attaches himself to its qualities. The concealing power of this shakti makes for untold hardships.(Vivekachudamani.115-6) Jnanashakti[edit] Jnanashakti pertains to Sattvaguna whose effects are – limpidity of mind, realisation of one’s own self, supreme peace, contentment, great joy and being anchored in the Paramatman always which ensures the enjoyment of bliss without intermission. Adi Shankara
Adi Shankara
states that sattva is very pure yet in combination with rajas and tamas it makes for samsara in the same way as the original which is the atman when reflected makes the entire inanimate world bright as the sun does. The effects of this shakti are – complete absence of pride etc., the presence of yama ("self-restraint") and niyama ("practice of prescribed acts" etc.,), longing for liberation, of divine tendencies, and withdrawal from whatever is not real. (Vivekachudamani.119-121) Implication[edit] Parameshashakti
Parameshashakti
on account of its three gunas and three powers/shaktis creates the gross body, the subtle body and the causal body of the individual self, the Anatman, which then gets connected with all three states of consciousness. This shakti prepares the Jiva
Jiva
to experience existence and for the fourth state of consciousness. The three constituents of matter, sattva, tamas and rajas, which make the world, and the world itself are not permanent, they go on changing, they have names and forms and are constituted by a gradation of happiness and sorrow. Adi Shankara
Adi Shankara
explains that unembodiedness (i.e. the state of not being identified with the body) is not the product of virtuous deeds, for unembodiedness is inherent in the Self. Liberation is different from results of works. Liberation is Brahman.[6] References[edit]

^ Sri Candrasekhara Bharati of Srngeri. Sri Samkara’s Vivekacudamani. Mumbai: Bharatiya Vidya Bhavan. p. 127.  ^ Vidyashankar. "Sankara and the nature of Avidya".  ^ Sri Candrasekhara Bharati of Srngeri. Sri Samkara’s Vivekacudamani. Mumbai: Bharatiya Vidya Bhavan. p. 128.  ^ Sri Candrasekhara Bharati of Srngeri. Sri Samkara’s Vivekacudamani. Mumbai: Bharatiya Vidya Bhavan. p. 129.  ^ Adi Shankara
Adi Shankara
(1980). Self-knowledge. New York: Ramakrishna-Vivekananda Center. p. 51. ISBN 9780911206111.  ^ Adi Shankara. Brahma-Sutra-Bhasya. Kolkata: Advaita Ashrama. pp. 27–28. 

v t e

Indian philosophy

Topics

Atheism Atomism Idealism Logic Monotheism Vedic philosophy

Āstika

Hindu: Samkhya Nyaya Vaisheshika Yoga Mīmāṃsā Vedanta

Acintya bheda abheda Advaita Bhedabheda Dvaita Dvaitadvaita Shuddhadvaita Vishishtadvaita

Shaiva

Pratyabhijña Pashupata Shaivism Shaiva
Shaiva
Siddhanta

Nāstika

Ājīvika Ajñana Cārvāka Jain

Anekantavada Syādvāda

Buddhist philosophy
Buddhist philosophy
and Early Buddhist schools

Śūnyatā Madhyamaka Yogacara Sautrāntika Svatantrika

Texts

Abhinavabharati Arthashastra Bhagavad Gita Bhagavata Purana Brahma
Brahma
Sutra Buddhist texts Dharmashastra Hindu
Hindu
texts Jain Agamas Kamasutra Mimamsa
Mimamsa
Sutras

All 108 texts Principal

Nyāya Sūtras Nyayakusumanjali Panchadasi Samkhyapravachana Sutra Shiva
Shiva
Sutras Tarka-Sangraha Tattvacintāmaṇi Upanishads

Minor

Vaiśeṣika Sūtra Vedangas Vedas Yoga
Yoga
Sutras of Patanjali Yoga
Yoga
Vasistha More...

Philosophers

Avatsara Uddalaka Aruni Gautam Buddha Yajnavalkya Gargi Vachaknavi Buddhaghosa Patanjali Kanada Kapila Brihadratha Ikshvaku Jaimini Vyasa Chanakya Dharmakirti Akshapada Gotama Nagarjuna Padmasambhava Vasubandhu Gaudapada Adi Shankara Vivekananda Dayananda Saraswati Ramanuja Vedanta
Vedanta
Desika Raikva Sadananda Sakayanya Satyakama Jabala Madhvacharya Mahavira Guru Nanak Vidyaranya More...

Concepts

Abhava Abhasavada Abheda Adarsana Adrishta Advaita Aham Aishvarya Akrodha Aksara Anatta Ananta Anavastha Anupalabdhi Apauruṣheyā Artha Asiddhatva Asatkalpa Ātman Avyakta Brahman Brahmi sthiti Bhuman Bhumika Chaitanya Chidabhasa Cittabhumi Dāna Devatas Dharma Dhi Dravya Dhrti Ekagrata Guṇa Hitā Idam Ikshana Ishvaratva Jivatva Kama Karma Kasaya Kshetrajna Lakshana Mithyatva Mokṣa Nididhyasana Nirvāṇa Niyama Padārtha Paramatman Paramananda Parameshashakti Parinama-vada Pradhana Prajna Prakṛti Pratibimbavada Pratītyasamutpāda Puruṣa Rājamaṇḍala Ṛta Sakshi Samadhi Saṃsāra Sankalpa Satya Satkaryavada Shabda Brahman Sphoṭa Sthiti Śūnyatā Sutram Svātantrya Iccha-mrityu Syādvāda Taijasa Tajjalan Tanmatra Tyāga Uparati Upekkhā Utsaha Vivartavada Viraj

.

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