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The purpose of non-theistic devotion in the classical Indian tradition of Sāṃkhya-Yoga

The purpose of non-theistic devotion in the classical Indian tradition of Sāṃkhya-Yoga

Author(s): Marzenna Jakubczak / Language(s): English Issue: 1/2014

The paper starts with some textual distinctions concerning the concept of God in the metaphysical framework of two classical schools of Hindu philosophy, Sāṃkhya and Yoga. The author then focuses on the functional and pedagogical aspects of prayer as well as practical justification of “religious meditation” in both philosophical schools. Special attention is given to the practice called īśvarapraṇidhāna, recommended in the Yoga school, which is interpreted by the author as a form of non-theistic devotion. The meaning of the central object of this concentration, that is puruṣa-viśeṣa, is reconsidered in detail. The subject matter is discussed in the wider context of yogic self-discipline that enables a practitioner to overcome ignorance (avidyā) and the narrowness of egotic perspective (asmitā), recognized in the Hindu darśanas as the root-cause of all suffering or never-fulfilled-satisfaction (duḥkha). The non-theistic devotion and spiritual pragmatism assumed by the adherents of Sāṃkhya-Yoga redefines the concept of “God” (īśvara) as primarily an object of meditative practice and a special tool convenient for spiritual pedagogy.

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The Relevance of “Givenness” for the Indian Religious Traditions

The Relevance of “Givenness” for the Indian Religious Traditions

Author(s): Marcus Schmücker / Language(s): English Issue: 1/2014

The paper focuses on comparing some of the main results of the European tradition of phenomenology of religion represented and further developed by Jean-Luc Marion. His views on the constitution of the “I” appear promising for a comparison when contrasted with the views on the same phenomenon in Indian religious traditions. Marion, whose rich work is mainly devoted to the philosophy of donation, discovered a new way that led him from the givenness of the object of knowledge/perception, to the understanding of self-givenness of the subject, to a new understanding of the experience of god. The author chooses as a start ing point the central question in Marion’s work: the constitution of the “I” and the problem of whether it is able to constitute itself or whether something exists that constitutes the “I” beforehand without leaving the concept of subjectivity. For the Indian side, he offers examples for the way in which the constitution of the “I” takes place or not and what relevance a kind of givenness has in this context not only for a concept of the subject but also for the theistic ideas in Indian traditions.

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The Third Assembly of the World Council of Churches in New Delhi, in 1961, in the Asian Religious Context of the Second Half of the Twentieth Century

The Third Assembly of the World Council of Churches in New Delhi, in 1961, in the Asian Religious Context of the Second Half of the Twentieth Century

Author(s): Ștefan Popa / Language(s): English Issue: 1/2022

The Third General Assembly of the World Council of Churches took place in New Delhi, a multicultural and interreligious town in India. By this means, the World Council took a step forward towards the dialogue with the world’s religions. From ancient times, India was a place of dialogue between adherents of different cultures and religious traditions. At the Third General Assembly of the WCC, the interreligious dialogue which will be more acknowledged throughout the years became a leitmotif on the ecumenical agenda of the member churches. In this study, I try to present how this historical ecumenical event has shaped the interreligious dialogue architecture of the World Council and how it fits in the Asian interreligious landscape. It was the first General Assembly of the WCC outside the traditional Christian space, which up to that moment represents more or less the European and North-American geographical space.

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The Twilight Language of Svānubhava Gīti by Nārāyaṇa Guru – Analysis of Selected Stanzas in the Light of Tirumantiram and Other Tamil Literary Sources

The Twilight Language of Svānubhava Gīti by Nārāyaṇa Guru – Analysis of Selected Stanzas in the Light of Tirumantiram and Other Tamil Literary Sources

Author(s): Hanna Urbańska / Language(s): English Issue: 2/2017

This paper attempts to interpret selected stanzas from the work of Nārāyaṇa Guru (1854–1928), a South Indian philosopher and social reformer from Kerala. The ancient yogic concept of kuṇḍalinī śakti presented by Guru in his short poem the Kuṇḍalinī Pāṭṭ (The Song of the Kundalini Snake) also appears in Svānubhava Gīti – Lyric of Ecstatic Self-Experience (among others in stanza 41 and 42) – the Malayalam hymn which represents the nirguṇa-poetry describing the mystical experience. An analysis of each motif included in the stanzas mentioned above in the light of Tamil Śaiva tradition (among others Tirumantiram by Tirumūlar) shows that not only the kuṇḍalinī concept could have been adopted from Tamil tradition; Nārāyaṇa Guru seems to apply the very same style of presentation of yogic experiences to his works by means of the twilight language. A comparative analysis of Svānubhava Gīti and Tirumantiram allows us to better understand the concept of the Śiva-Śakti relations presented by Guru.

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The Universal Self and the Individual self in Vedanta

The Universal Self and the Individual self in Vedanta

Author(s): Syamala D. Hari / Language(s): English Issue: 21/2018

In the ancient Hindu philosophy known as Vedanta, the mind — understood as an accumulation of memories, desires, emotions, thoughts, etc., including the self, that is, the ‘I’-thought present in every conscious experience — is said to be a sense like any other physical sense: see, hear, touch, taste, or smell. The implication is that mind is also instrumental in creating our conscious experiences but it is not awareness itself. One may ask: if mind is also a sense, then similarly to a sensory experience which need not involve all the five physical senses, do we ever have a conscious experience with no ‘I’ in it? Indeed, Vedanta elaborately describes such a state of consciousness called Samadhi, which lies beyond waking, dreaming, or deep sleep. Vedanta also affirms the existence of a state in which one’s self does not see itself as belonging to only one’s own body/brain and mind but one sees nobody and nothing in the universe as different from oneself; in other words, this awareness (called Universal Self) identifies itself with everything in the universe, whether living or lifeless. Vedanta claims that in our ordinary lives, in those moments when we express love and sympathy towards others, we are indeed in that state of infinite oneness whether we know it or not, and that the expression of love is a manifestation of nothing but the Universal Self.

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Thomo Kasulio civilizacinio mąstymo bruo

Thomo Kasulio civilizacinio mąstymo bruo

Author(s): Žilvinas Vareikis / Language(s): Lithuanian Issue: 113/2022

The scholarly work of Lithuanian-born American philosopher Thomas Kasulis has been little studied in Lithuania. Kasulis has contributed to Japanese studies by translating numerous Japanese philosophical texts and writing works on Zen – Buddhism and Shinto. In his studies of Zen – Buddhism, he highlighted the importance of pre-reflective experience to explain reality. In his studies of Shinto, he revealed the profound meanings of essentialist and existential spirituality. In the comparative philosophy he emphasized two significant concepts of intercultural interaction: integrality and intimacy. With it the thinker tries to substantiate the dynamics of different cultures by explicating art, policy, mentality. Basing on the relevant national analogies the author of the article deepens his knowledge into the most important ideas of Kasulis, his comparative philosophy and his research contexts of Zen – Buddhism and Shinto.

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Transformation in the Lives of Tamil Śaiva bhaktas

Transformation in the Lives of Tamil Śaiva bhaktas

Author(s): Alexander Dubyanskiy / Language(s): English Issue: 1/2020

The article deals with the tradition of the medieval South-Indian branch of Hinduism, which can be defined here as the religion of Tamil Śaiva bhakti reflected in the poetic compositions (the corpus Tirumuṟai) composed by a group of saints called nāyaṉārs (‘leaders’). Hagiographic sources of this tradition, first of all Periya purāṇam, and the nāyaṉārs’ poetic creations reveal some constant motifs which form a certain pattern, a typology of their legendary life-stories. They include: the encounter of a bhakta with Śiva, a trial (a test of devotion, an initiation, a heroic deed), a participation in the myth, rejection of sexual (family) life, emotional experience and revelation of a poetical gift.

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Uma Das Gupta, A History of Sriniketan. Rabindranath Tagore’s Pioneering Work in Rural Reconstruction

Uma Das Gupta, A History of Sriniketan. Rabindranath Tagore’s Pioneering Work in Rural Reconstruction

Author(s): Eleonora Olivia Bălănescu / Language(s): English Issue: 1/2022

Review of: Uma Das Gupta, A History of Sriniketan. Rabindranath Tagore’s Pioneering Work in Rural Reconstruction, New Delhi, Niyogi Books, 2022, 234 pp., ISBN: 978-93-91125-44-8.

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Urban Ecosophy for a Post-Colonial Ecohumanism of the City

Urban Ecosophy for a Post-Colonial Ecohumanism of the City

Author(s): Dominique Sellier / Language(s): English Issue: 2/2022

Ecosophy traces its etymological roots to the ancient Greek wisdom (sophia) of the household (oïkos), and can be understood as a form of ethics to inhabit the earth. Reflecting on the current challenges of the city, like the relation to the nature, or the social and ethnic inequalities in the urban space and through the ecosophical gaze of Arne Næss and Felix Guattari allows us to address core issues of an urban ecosophy. Within Næss ecosophy of the “self-realization”, the paper is pointing the link with his ontology of the relation with Gandhi´s insight on non violence and the importance of the “sense of place” with the understanding and identification to the local environment. Guattari´s ecosophy as the paper will show, leads also to the concepts of relation and of the “Tout monde” from the post-colonial thinker, and friend of him, Edouard Glissant. Furthermore, Stiegler´s concept of neguanthropocene and considering cities as “complex exorganisms” echoes Guattari´s urban ecosophy with the emergence of the “data city” performing a new kind of colonialism with data in the urban space. Finally, the essay will demonstrate how the urban ecosophy, as a practical ecosophy, in correspondence with ecohumanism, is proposing a decentring of humanism by considering the ecology in the city. It makes then possible to reconcile a modernist philosophy of individual and collective emancipation and deployment of subjectivities in the city, the idea of universalism with a world citizenship, with an emerging philosophy of respect and ethic for the living.

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Usundifenomenoloogia ja budismi nullteeõpetus śūnyavāda

Usundifenomenoloogia ja budismi nullteeõpetus śūnyavāda

Author(s): Andres Herkel / Language(s): Estonian Issue: 2 (80)/2021

Frederick Streng published the first English translation of Nāgārjuna’s Mūlamadhjamakakārikā with his study Emptiness (1967). This is a rare examination of Nāgārjuna as a Buddhist philosopher in the context of religious apprehension. While the mythical structure of religious apprehension is evident in Brahmanic sacrifice and the intuitive structure in the early upanishadic philosophy, Nāgārjuna is master of „dialectical structure“ based on śūnyavāda („zero way“). However, Nāgārjuna is oftenly considered as a predecessor of modern philosophy but first of all he was a Buddhist. Therefore Streng’s approach is valuable. Religious meaning of emptiness and „ultimate transformation“ expands the scope of religious studies. Some excerpts of Mūlamadhjamakakārikā are included for better understanding of how experience of the voidness of all existing arguments may generate religious feeling.

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Uteha filozofije: Šopenhauerova Indija

Uteha filozofije: Šopenhauerova Indija

Author(s): Milan Vukomanović / Language(s): Serbian Issue: 31/2019

In this text the author has analyzed the possible Hindu (Vedantic) influences on the metaphysical and ethical teachings of Arthur Schopenhauer developed in his work The World as Will and Representation. Kant’s impact on Schopenhauer is well-known and often pointed out in the history of philosophy. It is clear, however, that Schopenhauer’s doctrine of will, as well as his conception of the world as representation, were largely prompted by Vedantic philosophy, as he himself indicated by his references to this literature. On the other hand, his ethical doctrine was influenced by early Buddhism, but this aspect has only partially been emphasized in this context. The author also assesses the possible sources of Schopenhauer’s knowledge about religions and philosophies of India in the framework of the development of Indology in early 19th century Europe.

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Vaiśeṣikos realizmas versus budizmo fenomenalizmas Kinijos budistiniuose tekstuose

Vaiśeṣikos realizmas versus budizmo fenomenalizmas Kinijos budistiniuose tekstuose

Author(s): Tadas Snuviškis / Language(s): Lithuanian Issue: 103/2020

This article discusses the significant topic of Indian Philosophy – the philosophical controversy between Vaiśeṣika and Buddhist thought. Usually, this debate is treated only within the context of Indian Philosophy, This article, however, emphasizes an unexpected and almost unexamined turn of the same controversy in China. The Chinese controversy stems from the translations of Buddhist texts into Chinese from the first centuries C.E. onwards that also included material on Brahmanic philosophy. The first part of the article discusses the philosophical assumptions as well as the main theories of both parties; the second presents a brief history of previous research, the tentative classification of sources, and finally – the most prominent cases of the dispute based on the analysis of primary sources.

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Vedic Ritualism and Advaita Vedānta Monastic Institutions in Kerala

Vedic Ritualism and Advaita Vedānta Monastic Institutions in Kerala

Author(s): Olga Nowicka / Language(s): English Issue: 2/2017

According to Kerala legends, around the 9th century, direct disciples of the philosopher Śaṅkara established four Advaita Vedānta Maṭhas in Trichur in Kerala, thereafter appointing Nambudiri Saṃnyāsins as heads of these religious institutions. What is peculiar about these monasteries is the prescription according to which Trichur Maṭhas were, and still are, intended only for Nambudiri Brahmins, and moreover only for Nambudiris from specific families who keep the Vedic sacrificial tradition. However, the Advaita Vedānta doctrine was not a current concept among Nambudiri Brahmins. Presumably, in the medieval period it was the mīmāṃsā schools of Bhāṭṭa and Prābhākara which were favoured among Nambudiris. Nevertheless, the appropriation of the Śaṅkaric model of monasticism somehow seemed to be an alluring modus operandi for the aristocracy of the Nambudiri community to gain considerable power.

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Virvė Ar Gyvatė? Iliuzijų Samprata Indiškoje Epistemologijoje

Virvė Ar Gyvatė? Iliuzijų Samprata Indiškoje Epistemologijoje

Author(s): Audrius Beinorius / Language(s): Lithuanian Issue: 91/2017

The present paper is dedicated to the analysis of the conception of illusions in the classical Indian philosophy. It will display the varying interpretations on both the perceptual and metaphysical levels. An attempt is made to answer the questions: what place the theory of illusions (viparyaya, bhrānti, vibhrānti, adhyāsa, bhrama) has occupied in the general scheme of Indian theory of knowledge (pramān. a-śāstra); how illusions differ from dreams (svapna), hallucinations (mānasa bhrānti), doubts (sam. śaya), fancy (kalpanā) and yogic perception (yogipratyaks.a); how to explain the causality of illusions; what types of illusions were differentiated in India; what theories regarding the nature of illusions were developed; and what kind of controversy has been elaborated among the different philosophical schools (darśana) in India? The research is based on the primary Sanskrit sources of Brahmanical (Nyāya, Vaiśes.ika, Vedānta, Mīmām. sā, Yoga) and Heterodox schools (Buddhism, Jainism). The paper also includes contemporary critical studies and applies the methodologies of epistemological analysis of perception and comparative typology. The conclusion is that there is no single all-encompassing theory of illusions and explication of its causality in Indian philosophy. The divergent theories could be compared to diverse contemporary Western psychological and epistemological perspectives: direct realism, phenomenalism and representationalism.

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Virvė Ar Gyvatė? Iliuzijų Samprata Indiškoje Epistemologijoje

Virvė Ar Gyvatė? Iliuzijų Samprata Indiškoje Epistemologijoje

Author(s): Audrius Beinorius / Language(s): Lithuanian Issue: 90/2017

The present paper is dedicated to the analysis of the conception of illusions in the classical Indian philosophy. It will display the varying interpretations on both the perceptual and metaphysical levels. An attempt is made to answer the questions: what place the theory of illusions (viparyaya, bhrānti, vibhrānti, adhyāsa, bhrama) has occupied in the general scheme of Indian theory of knowledge (pramān. a-śāstra); how illusions differ from dreams (svapna), hallucinations (mānasa bhrānti), doubts (sam. śaya), fancy (kalpanā) and yogic perception (yogipratyaks.a); how to explain the causality of illusions; what types of illusions were differentiated in India; what theories regarding the nature of illusions were developed; and what kind of controversy has been elaborated among the different philosophical schools (darśana) in India? The research is based on the primary Sanskrit sources of Brahmanical (Nyāya, Vaiśes.ika, Vedānta, Mīmām. sā, Yoga) and Heterodox schools (Buddhism, Jainism). The paper also includes contemporary critical studies and applies the methodologies of epistemological analysis of perception and comparative typology. The conclusion is that there is no single all-encompassing theory of illusions and explication of its causality in Indian philosophy. The divergent theories could be compared to diverse contemporary Western psychological and epistemological perspectives: direct realism, phenomenalism and representationalism.

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Viṣṇu As a Hunter: Pāñcarātra Saṃhitās on Hunting Procession/Festival

Viṣṇu As a Hunter: Pāñcarātra Saṃhitās on Hunting Procession/Festival

Author(s): Ewa Dębicka-Borek / Language(s): English Issue: 2/2019

The paper examines Pāñcarātra prescriptions pertaining to a hunting procession/festival (mṛgayātrā/mṛgayotsava), chiefly as held on two main occasions: on the 8th day of mahotsava and on the vīralakṣmyutsava, the latter corresponding with vijayadaśamī which concludes mahānavamī/ navarātri. Through equating the god with a hunter, a ritual hunt displays strong associations with royal power. However, these two occasions of sending the deity for hunting seem to deal with different models of a ruler and his relation to his realm: a ruler who enjoys it (as in terms of a hunting game in a garden) and a ruler who subjugates it (as in terms of new territories traversed while hunting in a forest). As I argue, a key issue in discerning those models appears to be an event of crossing the border of a domesticated space, which also makes the presence of Viṣṇu’s wives on his side impossible.

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Vivekananda’ Perspective of Universal Religion: Introspection

Vivekananda’ Perspective of Universal Religion: Introspection

Author(s): Rina Avinash Pitale Puradkar / Language(s): English Issue: 10/2018

Religion is deeply rooted in man and his blood since many centuries ago. Still, it has been dominating man and his way of thinking and behaviour. Within the framework of human rights, religion is considered an inherent and individual right of the man. Therefore, religion is a very personal matter in man and his life. Within the Eastern Philosophical traditions, we can find a great thinker and the religious man who was not limited to the East and the one who spread that new ideal of the religion to the Western world. He is Swami Vivekananda. He was born in 1863 and expired in 1902. Within that short period, he did excellent contribution to the tradition of the Vedantic religion. To him, Religion is not just a talk and doctrines or theories, nor is it sectarianism Religion cannot live in sects and societies. It is a relationship between the soul and God. He explains that religion does not consist of erecting temples or building churches or attending public worship. As well as it cannot find in the books or in words or in lectures or in organizations. Religion consists of realization. Religion does not consist in subscribing to a particular creed or faith but in spiritual realization. Therefore, spiritual realization is religion. He said “I shall try to bring before you the Hindu theory that religions do not come from without, but from within. It is my belief that religious thought is in man’s very constitution, so much so that it is impossible for him to give up religion until he can give up his mind and body until he can give up his thought and life.” Religion is inseparable with a man and his life. Another thing is that it is within the man. Each and every one should understand God within their soul through self-realization. Religion is the manifestation of the divinity already within man. Therefore, it is not necessary to have doctrines or dogmas and intellectual argumentation. It is a realization in the heart of our hearts. It is touching God; it is feeling God and realizing that I am a spirit in relation to the universal spirit and all its great manifestations. In a simple manner, his way of understanding of religion is that man must realize God, feel God, see God, and talk to God. That is the religion. To him, material prosperity and wealth is not an important thing. However, the wealth of the spiritual thought is needed for the human progress. All the religions of the world together constitute one whole. For him, there existed only one Eternal Religion of which all other religions were only variations. Each religion has a special bent, a unique trait, some good points and this uniqueness is not the different buildings, languages, rituals, books etc employed in various religions, but the internal soul of every religion. Every religion has a soul behind it, and that soul may differ from the soul of another religion. Thus, all these religions are different forces in the economy of God, working for the good of mankind. All the religions of the world together constitute one whole. All religions are valid means to the same end. It is not necessary to change the viewpoint of one’s own religion. To enrich one’s life, one can accept some of the good points from another religion. Man and his true nature are already divine. But that divinity is hidden. Therefore, the realization of that divinity should be the purpose of life; that is the religion. It is the harmony of all religions so that it is one of best solutions for the prevalent religious conflicts in the world. This research paper will analyze Swami Vivekananda’s concept of universal religion and its implications on the prevalent religious conflicts in the world. In addition, the paper will try to investigate his views on the nature of a postmodern world where we can say ‘is there need for universal religion?’

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Vyākaraṇa and the Mathurā Stele

Vyākaraṇa and the Mathurā Stele

Author(s): Giovanni Verardi / Language(s): English Issue: 1/2020

In a former life Śākyamuni received the investiture of future historical Buddha (vyākaraṇa), which made his praṇidhāna irreversible and caused in him a deep change of state, no longer that of a bodhisattva understood as a person aspiring to the bodhi, but rather that of a Buddha. This is the state of the bodhisattva in the inscribed Kuṣāṇa stele of Mathurā, some of which designate him as buddha, tathāgata or samyaksambuddha. This latter role is clearly highlighted, and the bodhisattva appears not only as an awakened being, as shown by the pipal tree under which he is seated, but as one who has taken the decision to teach. Several iconographical clues can be noticed, among which the cakra on the throne, on the palm of his right hand and on the soles of his feet. The cakra is the first of the seven jewels of the cakravartin, and in fact the Mathurā iconographies foreshadow Śākyamuni’s future state as the only, true king of the world. This figural conception remained restricted to Mathurā, whereas in Gandhāra Śākyamuni’s inherent nature of cakravartin, though present, was not as prominent.

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W poszukiwaniu smaku - Wyprawa orientalna
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W poszukiwaniu smaku - Wyprawa orientalna

Author(s): Jakub Wygnański / Language(s): Polish Issue: 682/2020

Wdzięczność to nie stan, który rezerwujemy na czas, gdy dobrniemy do wyimaginowanego „punktu szczęścia” i powiemy: teraz odczuwam wdzięczność za to, co mam i co mnie spotkało. Jest odwrotnie. Kluczem do szczęścia jest właśnie gotowość/zdolność docenienia tego, co mamy i spotykamy niejako po drodze.

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Widzenie pustki a doświadczenie mistyczne – przypadek madhjamaki

Widzenie pustki a doświadczenie mistyczne – przypadek madhjamaki

Author(s): Krzysztof Jakubczak / Language(s): Polish Issue: 1/2017

The problem of Buddhist religiosity is one of the most classic problems of Buddhist studies. A particular version of this issue is the search for mystical experience in Buddhism. This is due to the conviction that mystical experience is the essence of religious experience itself. The discovery of such an alleged experience fuels comparative speculations between Buddhism and the philosophical and religious traditions of the Mediterranean area. Madhyamaka is the Buddhist tradition which many researchers saw as the fulfillment of such mystical aspirations in Buddhism. In this paper I specify the standard parameters of mystical experience (non conceptuality, ineffability, paradoxicality, silence, oneness, fullness) and I conclude that they either cannot be applied to Madhyamaka or that the application is only illusory.

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