Studies in Jaina Philosophy

SR No.: 001616
Original Sutra Author: N/A
Author: Nathmal Tatia
Publisher: Jain Cultural Research Society
Publication Year: 1951
Total Pages: 366
Language: English
Classification: Book_English, Philosophy, Knowledge, Yoga, & Epistemology
File Size: 9 MB

Page 157

I20
PROBLEM OF AVIDYA
[CH.
and eternal. This state of non-mind is to be distinguished from the state of deep sleep wherein the mind simply falls into a state of oblivion. The state of non-mind is not a lapse of the waking state. It is the condition of the mind subdued and freed from all imaginative constructions in which there is clear distinction of the self and the not-self. It is entirely different from the condition of dreamless sleep in which the mind lapses into perfect inaction. But in the state of realization the mind does not lapse into a supine state but, on the contrary, it becomes thoroughly illuminated with the light of the Absolute and is free from all taint of fear. The mind merges in the Absolute with its separate identity dissolved.
From what we have stated above we can easily understand Gaudapāda's conception of mäyā. Gaudapāda introduces māyā in order to explain appearance. There can be no mutation of the immutable Brahman. Plurality cannot come out of the Absolute. Phenomena cannot in any way be related to the Eternal. What is the explanation then of the world of experience? What causality stands for? How should we explain the ordered universe? It is in order to bring home the anti-rational character of the phenomenal world that Gaudapāda introduced the conception of māyā. He based his enquiry on the experiences of the Vedic seers (rsis). He utilized the dialectic developed by the Buddhist thinkers in order to satisfy the sceptic intellect. He does not accept the findings of the Yogācāras or the Madhyamikas, but only utilizes their critique. This is in short Gaudapāda's conception of the objective world and its prius māyā-—the principle of irrationality and negativity.
Now the problem is 'Why does one have this notion of duality? Why does there occur this relation of subject and object?' Gaudapāda says that it is the irrational predilection (abhiniveśa) for the phenomenal appearance of duality, in spite of the fact that it does not exist, that is responsible for this notion. When this predilection goes away the notion of duality along with its associates disappears. Gaudapāda says: “Owing to this false predilection for the unreal the mind occupies itself with the equally unreal phenomena. But as soon as the unreality of the phenomenal world is realized the self with its mind retires to itself alone and unattached to anything external.' This predilection for the unreal can be taken as the nescience (avidya) of Gaudapāda. If the world appears through māyā, one sticks to the world due to this predilection (abhiniveśa). The māyā and abhiniveśa of Gaudapāda stand in the same relation as the māyā and avidyā of the Upanisads. If avidyā or nescience be interpreted as the root
1 AS, III. 34-35. 2 Cf. AS, IV. 75: abhūtābhiniveso 'sti dvayam tatra na vidyate. 3 ĀS, IV. 79; also cf. IV. 55-56.