Universe

The foundation and corner stone ef Mulla Sadra's attitude toiuards man depends on his whole philosophical system of Transcendent PhilosopfD, tuhich is plunged deep!J into his metapysical vieiv efman as a microcosm in whom creation returns to its source and multiplidty to its uniry; The prindples of his stttcfy provide, therefore, the last link in the rycle of his cosmology and a kry for the understanding ef the macrocosm in a ivqy that it stands between all things, and all things have appan'tions and signs uitbin it and in a wqy that the elements are best mixed and all the faculties ef the Soul assembled and potentia!!J it can adopt every attribute and quality in existence. It is in the same spirit that Mui/a Sadra tells us that God has placed everything that is in the Universe in man and he is considered to be Divine vicegerent, epiphatry of divine name, and macrocosm that extends its relevanry toiuard its source, the Divine, on the one hand, and toiuard the immeasurable cosmos, on the other. Also he insists thatpotential!J every man is Universal Man but in actuality on!J the prophets and the saints can be called l?J such a title and can be foll02ved as prototypes ef the spiritual life and guides on the path ef realization. This article intend to represent a fe1.v ef Mtt!la Sadra 's teachings on man as one small example with Knmvledge and nnsdo»: as the highest attributes that caused the superiority of him 'to the others. The soul is a part andparcel ofhim that accompanies him from the highest station to the lowest level of being. Nian cannot know all that is in the Universe ry going around and stucfying because life is too short and the world too large; on!J ry stucfying himse!f can he come to the knoivledge of all things which already exist within him. This article also treats various dimensions of the knowledge of the soul and its role in the knowledge of God and the divine act (macrocosm).

Panentheism and pantheism represent one of the most profound, even startling parallels across the world’s great metaphysical traditions about which the present article seeks to explore and carry out a comparative study of certain Eastern and Western philosophers with special reference to the views of two chief exponents of Advaita Vedanta of Indian philosophy, Shankara and Ramanuja. Both these terms, touch on the relation of God and the universe with the difference that the former seems to be rigid, motionless, and abstract and lacks a kind of religious fervor in its approach, while the latter is presumed to be concrete and palpable and seeks to reconcile philosophical thinking with the demands of religious feelings as well. God in pantheism is compared to the God of Spinoza, the Neutrum of Schelling, and Shankara's concept of indeterminate Brahman. In contrast, in the West Hegelian Absolute, and Ramanuja's qualified Brahman in Indian tradition, both are accredited with panentheism in which a personal God, identity-in-and-through-difference, has all auspicious qualities. Though these philosophers are from totally different temperaments and cultures, their philosophical method has certain similarities that have been examined in this work.