| 翻訳と辞書 |
Asraya
Āśraya (Sanskrit: आश्रय) variously means – base, source, assistance, shelter, protection, refuge, dependence, having recourse to or depending on.〔(【引用サイトリンク】publisher=Spokensanskrit.de )〕 In terms of Hindu philosophy, the living entity or ''Jiva'' is ''āśraya'', and Brahman or the Supreme Being, the Godhead, is ''viśaya'', the supreme objective, the goal of life Bhagavata Purana (VII.x.6). But, this word - ''āśraya'' conveying the primary meaning – 'refuge', immediately relates with the deity which is worshipped rather than with the abstract Brahman, the substratum of all that exists.
==Hindu view-point==
Vishishtadvaita Vedanta, which promotes qualified-monism, holds the belief that ''Jiva'' is ''anu'' or monadic in substance. ''Jiva'' though infinitesimal, is the individual ''atman'' harboured by a body, which ''atman'' the Mundaka Upanishad tells us, to be known by the mind is capable of becoming infinite through its attributive knowledge. ''Jiva'' is ''kartā'' and ''bhoktā'', both; it is the ''āśraya'' for ''jñāna'', the substrate for ''krti'' or ''prayatna'' (effort) caused by the desire to act. Therefore, ''Jiva'' is the ''āśraya'' for the states of experience that invariably involve changes in mental disposition without affecting the ''Jiva''.
Shankara does not consider ''avidyā'' (ignorance) as something positively existent, he does not speak about its ''vikśepa-śakti'' (power of dispersion) or ''avarna-sakti'' (power of concealment); he does not raise ''avidyā'' to an eternal metaphysical entity. Shankara also does not subscribe to the view that the individual soul is the bearer of ''avidyā'' (āśraya) or to the contention that the Paramatman is the ''āśraya'' of ''avidyā'' as is held by Mandana and Vācaspati. He reiterates that for an awakened person there is no ''avidyā'' to delude and cause pain or pleasure. In the context of the origin of the world (the original state is called ''avyakta'') he terms Parameswara-Brahman as the āśraya of nāmarūpe (the physical presence which name manifests) and that Brahman is the āspada (locus) of the cosmic vyavahāra imagined by avidya.
Knowledge implies the subject which knows and the object that is known. Suppression (''avarna'') precedes substitution (''viksepa''); ''avidyā'' makes one misapprehend and therefore it is described as positive (''bhāva-rūpa''), and does not contradict ''vidyā'' (knowledge). With regard to the transmigrating souls, Shankara does speak about the ''bhūta- āśraya'' or elementary substratum or material substratum of the soul, the subtle body, and about the ''karma- āśraya'' or moral substratum connected with ''vāsanās'' (impressions), ''karma'' (works ordained or forbidden) and ''pūrvaprajñā'' (previous experience) but he does not accept the existence of subtle persisting elements of works or preparatory elements of fruits called ''apurva'' because of their non-spiritual nature.
抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』
■ウィキペディアで「Asraya」の詳細全文を読む
スポンサード リンク
| 翻訳と辞書 : 翻訳のためのインターネットリソース |
Copyright(C) kotoba.ne.jp 1997-2016. All Rights Reserved.
|
|