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A list of all pages that have property "Glossary-Etymology" with value "The Sanskrit for "ultimate truth," ''paramārthasatya'', is etymologized three ways within identifying ''parama'' as "highest" or "ultimate," ''artha'' as "object," and ''satya'' as "truth." In the first way, ''parama'' (highest, ultimate) refers to a consciousness of meditative equipoise directly realizing emptiness; ''artha'' (object) refers to the object of that consciousness, emptiness; and ''satya'' (truth) also refers to emptiness in that in direct perception emptiness appears the way it exists; that is, there is no discrepancy between the mode of appearance and the mode of being. In this interpretation, a ''paramārthasatya'' is a "truth-that-is-an-object-of-the-highest-consciousness." In the second way, both ''parama'' (highest, ultimate) and ''artha'' (object) refer to a consciousness of meditative equipoise directly realizing emptiness in that, in the broadest meaning of "object," both objects and subjects are objects, and a consciousness of meditative equipoise directly realizing emptiness is the highest consciousness and thus highest object; ''satya'' (truth), as before, refers to emptiness. In this second interpretation, a ''paramārthasatya'' is an emptiness that exists the way it appears to a highest consciousness, a "truth-of-a-highest-object." In the third etymology, all three parts refer to emptiness in that an emptiness is the highest (the ultimate) and is also an object and a truth, a "truth-that-is-the-highest-object." See Donald S. Lopez Jr., ''A Study of Svātantrika'', (Ithaca, NY: Snow Lion, 1986), 314–315. Chandrakīrti, the chief Consequentialist, favors the third etymology in his ''Clear Words''; See Jang-ḡya's ''Presentation of Tenets'', 467.18. (Jeffrey Hopkins, ''Reflections on Reality: The Three Natures and Non-Natures in the Mind-Only School'' [Delhi: Motilal Banarsidass, 2006], 267, note c.)". Since there have been only a few results, also nearby values are displayed.

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Key Terms/paramārthasatya + (The Sanskrit for "ultimate truth," ''param … The Sanskrit for "ultimate truth," ''paramārthasatya'', is etymologized three ways within identifying ''parama'' as "highest" or "ultimate," ''artha'' as "object," and ''satya'' as "truth." In the first way, ''parama'' (highest, ultimate) refers to a consciousness of meditative equipoise directly realizing emptiness; ''artha'' (object) refers to the object of that consciousness, emptiness; and ''satya'' (truth) also refers to emptiness in that in direct perception emptiness appears the way it exists; that is, there is no discrepancy between the mode of appearance and the mode of being. In this interpretation, a ''paramārthasatya'' is a "truth-that-is-an-object-of-the-highest-consciousness." In the second way, both ''parama'' (highest, ultimate) and ''artha'' (object) refer to a consciousness of meditative equipoise directly realizing emptiness in that, in the broadest meaning of "object," both objects and subjects are objects, and a consciousness of meditative equipoise directly realizing emptiness is the highest consciousness and thus highest object; ''satya'' (truth), as before, refers to emptiness. In this second interpretation, a ''paramārthasatya'' is an emptiness that exists the way it appears to a highest consciousness, a "truth-of-a-highest-object." In the third etymology, all three parts refer to emptiness in that an emptiness is the highest (the ultimate) and is also an object and a truth, a "truth-that-is-the-highest-object." See Donald S. Lopez Jr., ''A Study of Svātantrika'', (Ithaca, NY: Snow Lion, 1986), 314–315. Chandrakīrti, the chief Consequentialist, favors the third etymology in his ''Clear Words''; See Jang-ḡya's ''Presentation of Tenets'', 467.18. (Jeffrey Hopkins, ''Reflections on Reality: The Three Natures and Non-Natures in the Mind-Only School'' [Delhi: Motilal Banarsidass, 2006], 267, note c.)nd-Only School'' [Delhi: Motilal Banarsidass, 2006], 267, note c.))

Key Terms/paramārthasatya +