Jainthology

SR No.: 006577
Original Sutra Author: N/A
Author: Ganesh Lalwani
Publisher: Jain Bhawan Publication
Publication Year: 1991
Total Pages: 294
Language: English
Classification: Book_English
File Size: 8 MB

Page 174

Advaitic view of non-dual Brahman is accepted, then, the difference observed between the agent and the action will not be possible. 38 The standpoint of the Advaitin's that one Absolute transforms into many such as agent and action, etc., also indicates duality. This is because one Absolute never transforms into many without the assistance of others, which means acceptance of duality between the assistant and assistee.23 The well-known example of shell and silver given by the Advaita Vedantins to prove the ultimate falsity of the phenomenal world and oneness of Brahman, itself proves the existence of the shell and the silver as two different entities. In the same way, the statement of Advaitins that Brahman is one without a second and the world is just appearance84 proves the duality of Brahman and the phenomenal world which is different from Brahman.5 It is also not tenable to argue that one unitory self-identical Brahman appears as the plurality of phenomena just as in dream a plurality of facts is experienced though it is one Cosciousness that only exists and is felt and thus existence of one Absolute Brahman is not contradicted by perceptual experience. This is because even in dream as in wakeful experience, the consciousness of action is different from that of the agent because dream-contents are produced by different memory impressions, 26
The vicw-point that the indeterminate (nirvikal pa) cognition which cognises existence of Brahman cannot be accepted as source of our experience, because we never perceive what is not determined by space, time and what is not other than the knowing Self. On opening our eyes we perceive specific existence determined by space, time and otherness and the like.27 Granting that indeterminate cognition is a kind of valid source of knowledge, it must be accepted that, it will not only take note of what Brahman is, but, will also take note of what Brahman is not and thus, it leads to dulism of Brahman and non-Brahman.88
22 (a) Tattvart harajavartika, p. 21, pub. Bharatiya Jnanapitha, Kasi, 1953.
(b) A.M., 24. (c) A.S., p. 158. S.S.P., pp. 6-7. anirvacayavidhyadvitaya sacivasya prabhavato vivartayasyaite viyadanilatejo avanayah yatascabhudvisvam caramacaramuccavacamidam namamas tadbrahmaparimitasukhjnanamamrt am
-Bhamati, Mangala Verse 1, quoted in S.S.P., p. 2. 25 A.S., p. 2. 26 A.S., p. 158. 27 S.S.P., p. 4. 28 S.M., p. 82.
JAINTHOLOGY/137