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Vidya (Sanskrit: विद्या, [ʋɪd̪jɑː], IAST: vidyā) figures prominently in all texts pertaining to Indian philosophy – meaning science, learning, knowledge, and scholarship. Most importantly, it refers to valid knowledge, which cannot be contradicted, and true knowledge, which is the intuitively-gained knowledge of the self.
Moksha is seen as a final release from illusion, and through knowledge (anubhava) of one's own fundamental nature, which is Satcitananda. [88] [note 1] Advaita holds there is no being/non-being distinction between Atman, Brahman, and Paramatman. True knowledge is a direct, permanent realization that the Atman and Brahman are one.
Dhi refers to 'vision' or 'inspiration which is the exceptional faculty of acquiring a sudden knowledge of transcendent truth or reality', 'the inner light of visionary insight'. Soma is the Lord of Vision who dispenses inspiration and Speech (Vāc) is inspired thought ( manisa ) or wisdom guarded by the seers on the seat of Rta . [ 12 ]
Knowledge creation is the first step and involves the production of new information. Knowledge storage can happen through media like books, audio recordings, film, and digital databases. Secure storage facilitates knowledge sharing, which involves the transmission of information from one person to another.
The Sanskrit word प्रज्ञा (Prajña) is the compound of "प्र (pra-)" which prefix means – before, forward, fulfiller, and used as the intensifier but rarely as a separate word [1] and "ज्ञ (jna)" which means - knowing or familiar with. [2]
There are two different kinds of knowledge to be acquired – 'the higher knowledge' or Para Vidya (Sanskrit: परा विद्या )and 'the lower knowledge' or Apara Vidya. The lower knowledge consists of all textual knowledge - the four Vedas, the science of pronunciation etc., the code of rituals, grammar, etymology, metre and astrology.
A thesaurus is composed by at least three elements: 1-a list of words (or terms), 2-the relationship amongst the words (or terms), indicated by their hierarchical relative position (e.g. parent/broader term; child/narrower term, synonym, etc.), 3-a set of rules on how to use the thesaurus.
In Nyaya, jñāna is a mental event, better translated as cognition rather than knowledge. Jñāna can be true or false. Jñāna is not belief, but lead to the formation of belief. All true cognitions reflect their object. However, true cognitions do not always arise from a source of knowledge. True cognitions can also arise accidentally. [6]