Category Posts
As long with many sages that were born in the land, Sage Yajnavalkya was also one of the renowned sages within ancient vedic dharma/tradition who had an extensive amount of knowledge about the self and who has realized the life completely, that is in vedantic dharma we term as: jeevan mukti, the one who has realized completely and he is liberated. He is said to have been a sage present in the court of King Janaka of Mithila. The sage was also been found in one of the early vedic text of Mahabharata. His name is closely connected with the Sukla Yajurveda. Some hold that the Vajasaneyi Samhita of the Sukla Yajur Veda is known after his surname Vajasaneya. Yajnavalkya was the son of the sister of Mahamuni Vaishampayana, the Vedacharya of the Taittiriya section. He was studying the Taittiriya Samhita from Vaishampayana who was also his Guru. Vaishampayana had many other disciples too and they all were students of the Taittiriya Shakha. Vishampayana however was irked by the nature of Yajnavalkya. Over a period of time Vaishampayana excluded Yajnavalkya from his class and foreclosed further learning of the compilations of Taittiriya samhita. He restrained Yajnavalkya from quoting the Taittiriya Samhita, which became known as the Krishna Yajur. Yajnavalkya piqued by this development, determined not to have any human Guru thereafter. Inspired by the God Surya, he acquired fresh insights into the vedas; this was developed into what is now known as the Shukla Yajur. Yajnavalkya married two wives. One was Maitreyi and the other Katyayani. Of the two, Maitreyi was a Brahmavadini. There was a time when Yajnavalkya wished to divide his property between the two wives and proceed to forest as an ascetic. While Katyayani, a woman of intelligence, was comfortable with this idea and immediately accepted the property given to her, Maitreyi mused on this proposal; she wanted to know from Yajnavalkya, whether she could become immortal through wealth. Yajnavalkya replied that there was no hope of immortality through wealth and that she would only become one among the many who were well-to-do on earth. On hearing this, Maitreyi requested Yajnavalkya to teach her what he considered as the best for attaining the ultimate liberation (jeevan mukti) Then Yajnavalkya elaborately described to her the sole greatness of the Absolute Self, the nature of its existence, the way of attaining infinite knowledge and immortality, etc. This immortal conversation between Yajnavalkya and Maitreyi is recorded in the Brihadaranyaka Upanishad. The central theme of the discourse is this: “This Source of knowledge; this source of power; all these worlds; all these gods; all these beings:- All this is just the Self. This Self alone exists everywhere. It cannot be understood or known, for It alone is the Understander and the Knower. Its nature cannot be said to be positively as such. It is realised through endless denials as “not this”, “not this”, a process of negation in the philosophical inquiries. The Self is self luminous, indestructible, unthinkable”. Yajnavalkya through his other wife Katyayani(Daughter of Bharadhwaja), had three sons ”Chandrakanta, Mahamegha and Vijaya”. Yajnavalkya, though a great Brahma – Jnani (Knowledge), was a great Karma – kandi (one who strongly practices karma) as well. He was a celebrated Shrotriya and a Brahma Nishtha (follower) Guru. Once King Janaka of Videha wanted to know from which real Brahma Nishtha to receive Brahma Vidya. In order to find out who was the real Brahma-nishtha, Janaka performed a huge Bahu Dakshina sacrifice to which all the Rishis from far and wide were invited. And he offered one thousand cows with their calves, all their horns being decked with enormous gold. Then he proclaimed to the assembled ones, “Whosoever is the best Brahmana amongst you may drive these cows home”. None dared to get up and take away the cows as they were afraid of censure by the others. But Yajnavalkya stood up and asked his disciple Samasravas to drive the cows home. The other members from the community to which the sage belonged to got angry at this and said to one another, “How can he declare himself to be the best among us?”. There upon several Rishis (Sages) challenged Yajnavalkya with many questions on transcendental matters to all of which Yajnavalkya gave prompt reply. There was a great debate in which Yajnavalkya won over all the others. Janaka was convinced that Yajnavalkya was the best Brahma Nishtha and received Brahma Vidya from him thereafter. The Verbal combat that ensued in the court of Janaka on this occasion is very famous. Apart from the fact that these arguments are interesting and enlightening, they are also known for its pungency and tragedy. Noted among the arguers are a learned lady called gargi, sage uddalaka, sakalya and many others. Yajnavalkya won over everyone very convincingly. We can find these debates verbatim in the Brihadaranyaka Upanishad. The third and the fourth chapters of the Brihadaranyaka Upanishad abound with the great philosophical teachings of Yajnavalkya. Yajnavalkya was also the author of the famous Yajnavalkya Smriti. His other works are Yajnavalkya Shakha, Pratijna Sutra, Satapatha Brahmana, and Yoga Yajnavalkya. At the sacrifice of Janaka, there was an exchange of words between Yajnavalkya and Vaishampayana. But on hearing that Yajnavalkya had obtained a fresh Veda from the Sun God (Surya Deva), Vaishampayana was much pleased and he requested Yajnavalkya to teach that Veda to his own disciples also. Yajnavalkya consented and taught his Veda to the disciples of Vaishampayana. In the end, Yajnavalkya took Vidvat Sannyasa (renunciation after the attainment of the knowledge of Brahman) and retired to the forest. Yajnavalkya was one of the greatest sages ever known. We find him arguing with and overcoming even his teacher Uddalaka at the court of Janaka. His precepts as contained in the Upanishads stand foremost as the crest-jewel of the highest teachings on Brahma Vidya. The master who guided thousands of persons, from King janaka to the commonest students on the path of enlightenment, was Yajnavalkya. His was the mastermind […]
Mathomathis would like to present an article on Vastu for house adopted from the website: Freevastushastra.com. Before proceeding further on the following article, users are advised to read the previous article Vastu for House | Construction & House | 102 The Study Room:- The Northeast of the house is the perfect spot for a study room. To make its location a more beneficial, place it next to the pooja or prayer room. When using this room be sure that you’re facing East or North. The library section should take the West side but not in the corners. Avoid placing your bookshelves in the Northwest or Southwest; having them on the East, West, or North of the room will give better benefits. The Northeast corner is the best for a study room. If the study room and place of worship room are adjacent then it is considered most beneficial. Provide this room with a two-shuttered door located at the North, Northeast, or West of the room while set your windows on the East, North, or West of the room. Similar to the prayer room, setting up a pyramidal study room will allow a good place for meditation. Have the study room painted either with white, sky blue, cream, or light green to give it the right touch. The Swimming Pool (or Underground Water Tank, Wells, and Bore-Well) The swimming pool, underground water tank, wells, and bore-wells are ideally constructed in the East or Northeast of the property; another choice would simply be the North side as these are favorable spots outside of the house. As water denotes a positive flow of cash, bank balances, and good credit for the residents, take note that the flow of the swimming pool or water item should begin from the Northeast side going to the East side or from the Northeast side going to the North side. For more positive results, the slope inside a swimming pool should begin from the West to the East if the pool is located at the North side. On the other hand, if the pool is located on the East side of the property, the slope in the swimming pool should begin from the South to the North. Wells and tube wells are also ideally placed on the Northeast corner of the property; otherwise the home owner is bound to suffer from financial losses based on Vastu Shastra studies. The Overhead Water Tank Contrary to underground water tanks, the overhead water tank should be placed Southwest as the best location or West corner as an alternative location in the corner buildings. Neither should the overhead water tank be placed in the middle of the building roof. Placing the overhead water tank in the Northwest corner is acceptable only if the tank is small and located about a meter away from the building’s corner roof. In the correct location, the overhead water tanks should be placed elevated on a platform about a meter from roof level. If possible choose overhead tanks that are light colored and not made of plastic. If plastic tanks could not be avoided, make it black or dark blue plastic to avoid microbial growth usual in water containers. Ideally, there should be a separate water tank for the kitchen where water is used for food handling and for the bathroom where water is used for general cleaning purposes. The Balconies and Verandahs The balcony can achieve good health and wealth if it is incorporated at the Northeast of a house being constructed. If the house is already constructed and a balcony was placed in the Southwest, this should be corrected by enclosing it with glass or screen affixtures. The floor or roof of a balcony should be at a lower level than the floor of the main building. A slanted tin balcony roof where the corners of the structure are not rounded comprises a good balcony or verandah feature. Avoid arches and planting creepers on the verandah while flower pots should be kept in minimal sizes. Seating arrangements on the verandah should be set on the South or West sides. While provisions for shoes to be removed upon entering the house from point of the verandah, should be at the Northeast. The Staircas:- A staircase which is considered as a heavy installation is preferably situated in the South or West part of the house. Do not utilize the North or East part of the house for a staircase as it denotes conflict between heavy objects being placed on light zones. Should a home dweller insist on putting the staircase on the North or East side of the house, it is highly probable that the household will suffer loss of wealth. The following are some Vastu Shastra tips in installing a staircase for your house: In coming up with a staircase, the total number of stairs should not end with a zero, for example 10 or 20 steps. Neither should they end with even numbers since Vastu Shastra believes that this makes possible the idea of starting your climb with the right foot. The right foot is equated with gain while the left foot is associated with loss. Circular stairways are not recommended. The doorway meeting the top of the stairway should be at least 20 cm lower than the doorway located at the bottom of the stairs. Broken stairs should immediately undergo repairs. The prayer room, safe, or toilet should not be placed directly under a staircase. VASTU AND INTERIOR DECORATION In dealing with the interior decoration of a vastu shastra house, a good understanding of the zones is required. There are positive and the negative zones which vastu shastra aims to balance. These zones deal with placing light objects and furnishings on the positive zones while the heavy ones should be kept at the negative zones. Positive zones are located at the North, East, and Northeast while negative zones are located at the South, West, and Southwest. Placement of Furniture: The ideal spots for […]
Mathomathis would like to present an article on Sushruta Samhita | Medical treatment of inflamed ulcers based on the book Sushruta Samhita, volume 4: Chikitsasthana by Kaviraj Kunja Lal Bhishagratna | 1911 | 123,229 words. The article was adopted from the website: https://www.wisdomlib.org/, a detailed explanation is available on the website. Metrical Texts:— Ashmari (urinary calculus, etc) is a dangerous disease and is as fatal as death itself. A case of recent origin (acute) proves amenable to medicines, while an enlarged or chronic one requires surgical operations. The remedial measures, in the order of anointing, etc., should be employed in the first or incipient stage of the disease, whereby the entire defects with their causes (i.e., roots of the disease) would be radically cured. Treatment of Vataja Ashmari:— Clarified butter cooked with a decoction of Pashanabheda, Vasuka, Vashira, Ashmantaka, Shatavari, Shvadamstra, Vrihati, Kantakarika, Kapotavamka, Artagala, Kakubha, Ushira, Kubjaka, Vrikshadani, Bhalluka, Varuna, Shaka-phala, barley, Kulattha, Kola and Kataka fruits and with the Kalka of the drugs constituting the group of Ushakadi, speedily brings about the disintergration of Ashmari (urinary calculi, etc.) due to the action of the deranged Vayu. Milk, Yavagu (gruel), a decoction, soup, or an alkali, properly prepared with the above Vayu-subduing drugs should also be administered as food and drink in the above cases. Treatment of Pittaja Ashmari:— Similarly a medicated clarified butter cooked with the decoction of Kusha, Kasha, Shara, Gundra, Itkata, Morata, Ashmabhid, Shatavari, Vidari, Varahi, Shali-mula, Trikantaka, Bhalluka, Patala, Patha, Pattura, Kuruntika, Punarnava, Shirisha, with the paste (Kalka) consisting of Shilajatu, Madhuka (flower) and the seeds of Indivara, Trapusha and Ervaruka, would speedily bring about the disintegration of Pittaja Ashmari (calculi, etc.). An alkali, Yavagu (gruel), soup, a decoction, or milk, properly prepared with the above Pitta-subduing drugs, should also be prescribed as food and drink in these cases. Treatment of Kaphaja Ashmari:— The use of medicated clarified butter prepared from the milk of a she-goat† and cooked with the paste (Kalka) of the drugs constituting the Varunadi group, Guggulu, Ela, Harenu, Kushtha, the Bhadradi group, Marica, Citraka, Surahva and the Ushakadi group, leads to the speedy disintegration and expulsion of the Ashmari (stone, etc.) due to the action of the deranged Kapha. So also the use of an alkali, Yavagu (gruel), soup, milk, or a decoction, properly prepared with the above Kapha-subduing drugs, is recommended as food and drink in such cases. A potion consisting of the powdered fruit of the Pichuka, Amkola, Kataka, Shaka and Indivara mixed with treacle and water proves beneficial in cases of Gravel (Sarkara). The bones of the Krauncha, camel and ass, as well as the drugs known as Shvadamshtra, Talamuli, Ajamoda, Kadamba- roots and Nagara pounded together and administered through the vehicle of wine (Sura) or hot water, leads to the disintegration of Sharkara (gravel). The milk of an ewe mixed with powdered Trikantaka- seeds and honey should be used for seven days for the disintegration and separation of an Ashmari. Alkaline Treatments:— An alkali should be prepared from the ashes of the drugs used in the preparation of the aforesaid medicated clarified butters, by dissolving and filtering them in ewe’s urine The alkali should then be slowly boiled with an alkali similarly prepared from the dung of domestic animals, with the powders of Trikatu and the drugs of the Ushakadi group thrown into them as an after-throw. It proves curative in cases of stone, Gulma, and gravel. Alkalies from burnt bark of sesamum, Apamarga, plantain, Palasha and barley taken with the urine of an ewe destroy the gravel (Sharkara). As an alternative, the alkalies of Patala and Karavira should be used in the preceding manner. Two Tola (Aksha) weights of the pastes of Shvadamstra, Yashti-madhu and Brahmi (mixed with ewe’s urine) should be given to the patient; or the expressed juice of the Edaka, Shobhanjana and Markava (with the said urine) should be given, or a potion consisting of the pasted roots of the Kapotavamka with Kanjika, or Sura, etc., should be administered. Milk boiled with the aforesaid drug (Kapotavamka) should be taken by a patient in case there is pain (in urinating). Milk boiled with Triphala or Varshabhu should be administered as a drink and a decoction of the drugs of the Vira-taradi group should be employed in all these cases. A physician should have recourse to the following measures (surgical operations) in cases where the above-mentioned decoctions, medicated milk, alkalies, clarified butter and Uttara-vasti (urethral syringe) of the aforesaid drugs, etc., would prove ineffective. Surgical operations in these cases do not prove successful even in the hands of a skilful and experienced surgeon; so a surgical (Lithotomic) operation should be considered a remedy that has little to recommend itself. The death of the patient is almost certain without a surgical operation and the result to be derived from it is also uncertain. Hence a skilled surgeon should perform such operations only with the permission of the king. Modes of Surgical Operations:— The patient should be soothed (Snigdha) by the application of oleaginous substances, his system should be cleansed with emetics and purgatives and be slightly reduced thereby; he should then be fomented after being anointed with oily unguents; and be made to pertake of a meal. Prayers, offerings and prophylactic charms should be offered and the instruments and surgical accessories required in the case should be arranged in the order laid down in the Agropaharaniya chapter of the present work (Sutra-sthana, ch. V.). The surgeon should use his best endeavors to encourage the patient and infuse hope and confidence in the patient’s mind. A person of strong physique and unagitated mind should be first made to sit on a level board or table as high as the knee-joint. The patient should then be made to lie on his back on the table placing the upper part of his body in the attendant’s lap, with his waist resting on an elevated cloth cushion. Then the elbows and knee-joints (of the patient) should be contracted and […]
Mathomathis would like to present the following article on Buddhist Conception Of The World; The following article is available more on Shodhganga. The Buddhist texts and commentaries furnishes with the Buddhist conception of the world and the system, of which it forms a constituent. But in most cases the descriptions seem to he very much fictitious. Sober geography happens’ to appear before us only when the known and familiar places or countries are to be described. Thus the account of Jambudvipa or the Indian subcontinent is much more reliable from the geographical point of view than that of extra-Indian continents or countries. The oldest Buddhist texts describe the universe as consisting of a single circular world system which is termed as Cakkavala by them. It is surrounded by a mountain of iron which is known as Cakkavala and to which the world system owes its name. These Buddhist authors while describing the Cakkaval (= Sanskrit Cakravala)-cosmos, do not present any sort of interpretation before us and are satisfied only by cataloguing some names and measurements. The basic outlines of the single world system of the “Cakravala-cosmology,, are more or less the same throughout the Buddhist literature and form a prominent feature of the Pali texts as well as the Buddhist Sanskrit ones. The Mahaprajna-piramita-shastra and the Abhidharmakos’a, for instance, are in almost complete agreement with the details of Pali canon and commentaries in this regard. The single circular world system, however, is a prominent feature of also the Hindu and Jain cosmologies, though with many important differences in detail. Randy Kloetzli in his “Buddhist Cosmology” brings out beautifully the essential difference between the two in the following lines: “Stated briefly, it appears that the Pali Cakkavila.is intended as a more or less practical guide to the Bhikkhu in his meditations, while the Sanskrit Cakravala is part of a more self-consciously speculative system”. The Cakkavala is represented as a disk surrounded by seven circular golden mountain ranges. These mountain ranges are arranged concentrically, with Mt. Meru at the centre and the Cakkavala wall of iron at the perimeter. Proceeding outward from the center, the mountains are known as Meru, Yugandhara, Isadhara, Khadirika, Sudassana, Assakenna, Vinataka, Nimindhara and Cakkavala. Mt. Meru has a height of 80,000 yojanas and each of the mountain ranges is one half of the height of the preceding range. All of the mountains except the Cakkavila ring which is made of iron, are excrescences of the golden earth. The excellent waters of the various seas (Sita) fill the regions between the mountain ranges. The mountains penetrate these waters in an extent equal to their height. The inhabited land masses are situated in the great ocean (mahasamudra) which flows about the seventh mountain range. The four land masses located at the points of compass are spoken of as islands (dvipa, Pali dipa), and are known as Purvavideha (Eastern Yideha) in the east, Jambudvipa in the south, Aparagoyana or Ap aragodaniya (Western Pasturage) in the west and Uttarakuru (Northern Kuru-land) in the north. These four islands of the Cakkavala are distinguished from each other in a number of way, particularly with regard to the size, shape and duration of life of their inhabitants. These four Great continents are lit up in succession at an interval of six hours from each other by the sun turning round Meru. All these are said to rest bn a layer of golden earth (Kancanamayi bhumi) which: is definitely fictitious. The importance of this conception, however, cannot be doubted. The Puranas also speak of the lokaloka mountain which surrounds the circular world and is composed of the golden earth. No ring mountain is to be found in the Puranas although a series of seven ring islands and seven seas 5 encircling them occur in.their places. It may be said that the concentric islands and the seven surrounding seas of the Puranas are juxtaposed to the circular mountain system of the Buddhist cosmology.’” The interest of the oldest Buddhist tradition in this regard seems to have been limited to a single world system. But we also find traces of themes associated with multiple world systems in Pali canonical texts. A 10,000 world system .6 is mentioned in the Jatakas, though with little elaboration. It has been dealt with in a systematic way in Buddhaghosa’s Atthasalinl,~” commentary on the Dhammasanganl, which states, that four things are infinite, viz., space, the number of universe, the number of living beings and the wisdom of the Buddha In the Majjhima Nikaya (Samkharuppatti sutta) a sahasso brahma governing a sahassl lokadhatu has been distinguished from a dvisahasso brahma, a trisahasso brahma, a catussahasso brahma, pancasahasso brahma and a satasahasso brahma. These gods rule over 1,000 up to (1000∧100) worlds In the Buddhist Sanskrit text Mahavastu we read that the Buddhaksetra is the equivalent of sixtyone. triple chiliocosms, while an upaksetra is four times as large Ekasastim trisahasrani Buddhaksetram pariksitam Ato caturgunam jneyam upaksetram tathividhsm. The Mahaprajna-para-mitasastra and the Avatamsakasutra also speak of this thousand world system. For the most part, however, it is the trisahasra mahasahasra lokadhatu which emerges as the cosmological equivalent of the buddhaksetra. A very well-known passage on this concept, occurs m the Anguttara Nikaya. Now, we may speak a few words about the great mountain Mem or Maha Meru. According to some scholars Mt. Meru appears to be an exaggeration of the Himalayan range. It has been described as being at the summit and at the base 10,000 yojanas in diameter and in circumference 31,428 yojanas, 2 gows, 22 isubus, 18 yastis or stay.es and 1 cubit. Leaving out the upper part at the distance of 42,000 yojanas from the summit on a level with the rocks called Yugandhara, it is 30.000 yojanas in diameter and in circumference, 94,285 yojanas, 2 gows, 68 isubus, 11 yastis and 3 cubits, and in the centre it is 50,000 yojanas in diameter and in circumference 157,142 yojanas, 3 gows, 34 isubus, 5 yastis, and 5 cubits. From the base […]
Source of Natural and Positive Law The devas or gods and asuras or demons, are allegoric terms, the term asura might stand politically for external invaders; historically for aborigines of India whom the Aryan immigrants had to repel!: socially, for the trash and bad characters; and psychologically, for the perverted tendencies in man. The terms devas and asuras stand broadly to denote respectively the good and the evil aspects in man as well as in nature. The mass extermination of the asuras at the hands of the devi or the goddess, is the victory of order over disorder by operation of natural law in the universe and by operation of positive law, in the society, this provides the metaphysical estimate of the idea of law. The Idea of Law In the field of natural sciences, die idea of law comes from the invariable sequence of events in future. When the recurrence of days and nights is referred to the diurnal motion of the earth, the law refers to the phenomena of causation. When Corin, the Shepherd, in Sakespear’s “As You Like It” understands what the property of fire is to bum and that of water to wet, his knowledge leads to the discovery of law into the uniform behaviour of substances. The human intelligibility of the uniform behavior of a mass of matter, body or substance, makes an association of such uniformity with the consistency of a purpose, as when the diurnal motion causes days and nights, or when fire causes burning or water causes wetting, so that an otherwise manipulation with the cause shall require a violation of law, just when the person desiring to avoid the purpose of burning shall devise to quench fire, or when the purpose of dispensing with the phenomena of days and nights shall necessitate a forcible arrest of earth’s motion. The law is a plan inherent in the ‘principle and its utility lies in the unfoldment of the plan. The plan consists in the realization of some particular nature. The earth realizes its nature in its motion, the fire in burning and the water in wetting. The utility lies in the exploitation of the wealth of a substance, and such exploitation is reconciliation of the nature of the substance. Unrest prevails so long as the purpose is not served, so long as the nature is unrealized. The execution of law is consummation of the purpose. In the consummation of the purpose, the property of a substance is put to test. The law set to realize a given nature abides with its intrinsic purpose. Random deviation in behavior of nature is not enigma. The floods, the epidemics, the holocausts, are just aberrations of nature, as if the nature becomes at times mal-charged. But this mal-charged resulting into abrupt deviations forms the normal course of nature, is part of the scheme of law. The idea of law is not without an idea of its breach, though the breaches in the order of nature are rare whereas breaches in the human order are frequent, and this difference owes itself to degree of freedom endowed’ respectively to nature and to men. The process in nature is not, whereas that in human life, is meditative. The universal nature in comparison to human nature is perfect. The greater degree of imperfection in human nature denotes the higher possibility of lapses serving as trials and errors in the meditative life in its onward march for perfection. The ultimate reality is infinite, and the infinite, by the buoyancy of its law, has to manifest itself and becomes finite. It is by will of its law that the non-self infinite comes down into the multiplicity of finite selves; it is in becoming finite that the infinite realizes its nature. Compelled by its unrest, the infinite releases its wealth and falls into a process. The fall of the perfect entity into a process of imperfection. The operation of law visits the breach of infinite nature by its descent for becoming finite. The function of law is to operate the mechanism of revelation of the infinite through finite means. In becoming finite, the infinite limits itself and this limitation is transference of imperfection in the finite. The finite law carry the philosophy of imperfection on its way to a graduated scheme of perfection. Being perfect, the law of the infinite is immutable. The finite being imperfect, the laws it has, are not immutable. The finite is the end of the infinite, in one epicycle of law, and the infinite is end of the finite in another epi-cycle. The cyclic order of the ultimate law is from the infinite to the finite and from the finite again to the infinite. From unity to multiplicity and from multiplicity again to unity is the course of law which is eternal will of the reality. The reality is an exemplary identity of being and willing. It is exemplary because it postulates infinite freedom. The infinite will and infinite freedom are one. The freedom of being is freedom of willing. Negation of the freedom of will is negation of being itself. There is, however, a different between the infinite and the finite wills. The infinite will is an inner pull of its law. But the finite self can mold and determine its will, in more than one way because of its imperfection. The will, in the finite, amounts only to voluntariness of action, and implies self-determination. The freedom of will of the finite is right of self-vindication or effective manifestation into a desired activity. Manifestation is test of freedom of will. Freedom connotes the willing of anything in any way, and to the extent is possible to separate freedom of activity from freedom of will, any subject finite or infinite, is free to will, meaning thereby that it is free only to will, meaning thereby that it is free only to will. A finite being may although be bound to do in anyway or any way to be […]