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# Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c11.s16.2

Vāda in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c11.s16.2

- **Language:** English

### [c11.s16.2](https://indike.org/pramana/ins.science.tripathi-2021.c11.s16.2)

Aspiring to establish the seventh philosophical system, Ramavatar Sharma wrote the whole text including the aphorisms, \*kārikās\*, \*bhāṣya\* and \*vārttikas\* — all by himself. He accepts a reality that is Supreme Consciousness, but it is not Absolute, it is \*sākṣī\* (observer) and the world is observed by it. The observer and the object make one indivisible unity. He refutes the theory of \*vivarta\* (unreal effect), because the world to him is neither negated nor dissolved. Refuting the world-view of the rest of the philosophies, the author of \*Paramārthadarśanam\* presents his own system and conceptual framework with new definitions of \*jīva\*, \*ātman\* and \*viśva\* (world). He propounds the theory of Dehāntaravāda — accepting an inherent relationship between body and soul — but his propositions are neither akin to the Cārvāka philosophy nor Marxism, because he proposes distinct theories of a \*viśvātmakacaitanya\* (Universal Consciousness) and Viśvavaicitryavāda (queerness of the world). A \*jīva\* is like a bubble on the vast sea of the Universal Consciousness. The Universal Consciousness is both knowable and unknowable. It partially reflects itself in the limited psyche of the individual soul.

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Source: [https://indike.org/pramana/ins.science.tripathi-2021.c11.s16.2](https://indike.org/pramana/ins.science.tripathi-2021.c11.s16.2) · Pramāṇa
