Alokasamvriti, Alokasaṃvṛti, Aloka-samvriti: 2 definitions

Introduction:

Alokasamvriti means something in Buddhism, Pali, Hinduism, Sanskrit. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.

The Sanskrit term Alokasaṃvṛti can be transliterated into English as Alokasamvrti or Alokasamvriti, using the IAST transliteration scheme (?).

In Hinduism

Vedanta (school of philosophy)

[«previous next»] — Alokasamvriti in Vedanta glossary
Source: archive.org: A History of Indian Philosophy (vedanta)

Alokasaṃvṛti (अलोकसंवृति) [=alokasaṃvṛta?] refers to “ordinary experience”.—[Question: If the world-appearance has no essence of its own, how is it that it appears to have one, or how is it that the world-phenomena appear at all?]—To such a question Nāgārjuna’s answer is that the appearance of the world is like the appearance of mirages or dreams, which have no reality of their own, but still present an objective appearance of reality. The world is not a mere nothing, like a lotus of the sky or the hare’s horn, which are simply non-existent (avidyamāna). Thus there is not only the ultimate truth (pavamārtha [paramārtha?]) ; there is also the relative truth of the phenomenal world (lokasaṃvṛti-satya); there are, further, the sense-illusions, hallucinations and the like which are. contradicted in ordinary experience (alokasaṃvṛta or mithyāsaṃvṛta), and also that which is merely non-existent, like the hare’s horn.

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Vedanta (वेदान्त, vedānta) refers to a school of orthodox Hindu philosophy (astika), drawing its subject-matter from the Upanishads. There are a number of sub-schools of Vedanta, however all of them expound on the basic teaching of the ultimate reality (brahman) and liberation (moksha) of the individual soul (atman).

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In Buddhism

Tibetan Buddhism (Vajrayana or tantric Buddhism)

Source: Stanford Encyclopedia of Philosophy, Spring 2013 Edition: The Theory of Two Truths in India

Alokasaṃvṛti (अलोकसंवृति) refers to “non-mundane convention”, according to the Mūlamadhyamakavṛttiprasannapadā (known simply as Prasannapadā).—[Cf. Madhyamakāvatāra 6.24; Dbu ma ‘a 205a] [...] In Prasannapadā, Candrakīrti introduces us to the similar epistemic distinction: (1) mundane convention (lokasaṃvṛti / ‘jig rten gyi kun rdzob) and (2) non-mundane convention (alokasaṃvṛti / ‘jig rten ma yin pa'i kun rdzo). Candrakīrti's key argument behind to support the distinction between two mundane epistemic practices—one mundane convention and the other non-mundane convention—is that the former is, for the mundane standard, epistemically reliable whereas the latter is epistemically unreliable. Consequently correct cognitive processes of both ordinary and awakened beings satisfy the epistemic standard of the mundane convention, being non-deceptive by the mundane standard, thus they set the standard of mundane convention; whereas fallacious cognitive processes of the defective sense faculties, of both ordinary and awakened beings, do not satisfy the epistemic standard of the mundane convention, and therefore, they are deceptive even by the mundane standard. They are thus “non-mundane convention” as Candrakīrti characterises them in Prasannapadā 24.8 (Dbu ma ‘a 163ab).

Tibetan Buddhism book cover
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Tibetan Buddhism includes schools such as Nyingma, Kadampa, Kagyu and Gelug. Their primary canon of literature is divided in two broad categories: The Kangyur, which consists of Buddha’s words, and the Tengyur, which includes commentaries from various sources. Esotericism and tantra techniques (vajrayāna) are collected indepently.

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