Keywords
Bhrama
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Abstract
??? ??? ??? ?????? ????? ?? ?????? ??????? ??? ??? ????? ?? ??? ?? ??????? ???? ?? ?? ??????? ????? ?? ?? ??? ????? ?? ??????? ??????? ??? ????????????? ??? ?????? ?? ??????????? ??????? ?????????? ?????? ???? ?? ??????? ???? ???????? ? ????????? ???? ??? ?? ???????????? ??? ??? ???? ??? ???????? ??? ???????????? ??? ?????? ?? ?? ????????? ??? ??? ?? ??? ?????? ?? ??????? ?????? ??? ???? ??? ?????? ??? ???????????? ?? ??????? ?? ?? ???? ??? ?? ?? ???? ?????? ?? ????????? ??? ?? ????, ??? ?? ???? ??????? ??????? ??? ????? ???? ?????? ??? ??? ?? ????? ??????????, ?????? ?????????, ?????, ???????? ??? ?? ??????? ??? ????? ?? ??? ??? ????????? ???? ??? ?? ?????? “????????????” ?????? ???? ???? ??????? ?? ?????? ???? ??, ???? ????? ?? ??????????? ?? ?????? ?? ???? ?????? ?? ??????? ?? ???? ?? ?? “??????? ?? ?????? ????????” ???
Both Paramashiva and Brahm are incarnated as supreme power in Indian philosophies. One is related to Agamas and another to Vedanta. In Advaita Vedanta, the concept of perfection of Brahma seems to be inhibitory because it does not have freedom and intuition despite having krittatva and gyatratatva. Harmony of freedom and discourse is important in krittatva, and of enlightenment and illumination in gyatratatva. Even if freedom is accepted in Brahm, it will only be a recurrent form of ignorance, with it not being an independent philosophy. On the contrary, knowledgeable activity, illumination, consciousness, dynamism of Paramashiva establishes him as an exceptional supreme power. Thus while the noun "samvidbrahma" reflects its characteristic, on the other hand, its contrast with the Brahman of the Vedantis also signifies that "Brahma of Vedanta is Jadabrahma".
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