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CHAPTER I
The objection' runs as follows:
"On account of the impossibility (of contradictory attributes) in one thing, (the Jaina doctrine is) not (to be accepted)" (naikasminnasambhavät).
Commenting on this aphorism of Bādarāyaṇa, Sankara maintains that it is impossible that contradictory attributes such as being and non-being should at the same time belong to one and the same thing; just as observation teaches us that a thing cannot be hot and cold at the same moment."" This charge of contradiction is made from the point of view of the philosopher of being or identity which has reached its logical perfection-or rather its extreme-in the metaphysics of Sankara. The monistic foreshadowings" of the Upanisadic real have been forged with
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1. SBE, Vol. XXXIV, p. 428. See also BBSB, p. 127, the Vārtikam and the Pradipaḥ in BSB, p. 597 f., as well as the Bhāṣyabhāvaprakāśikā (by Citsukhamunim), printed at the end in the same work, p. 61, Prakaṭārthavivaranam (author unknown, ed. T. R. Chintamani, Madras University, 1935), Vol. I, p. 447 f., Bhamati (by Vacaspati Miśra, Kāshi Sam. Series, 1935), p. 291 f., and Ratnaprabha (by Govindānanda in the Aphorisms of the Vedanta, ed. R. N. Vidyaratna, Bib. Ind., 1863), Vol. I, pp. 583-84. 2. SBE, Vol. XXXIV, p. 429.
3.
Cf: eko devoḥ sarvabhuteṣu gūḍhaḥ sarvavyāpī sarvabhūtāntarātmā / Svetāśvatara, VI. 11. (The Twelve Principal Upanisads, TPH, Madras, 1931, Vol. I, p. 308.)
tatra ko mohaḥ kaḥ śoka ekatvam anupaśyataḥ/ Isa, 7, ibid., p. 8. iśä väsyam idam sarvam / Ibid., 1, p. 5.
Although such utterances signify the primary reality of a unitary principle they are not to be understood as signifying the unreality or illusoriness of the world as was done by Sankara and his followers. See also the following f.n.
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