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are but par
Vijnânvadi Buddhists hold ; nor is it different from the sum of its determinations as the Vedântins try to explain. It is a unity of all its determinations. It is an ideal unity which realises itself through these particular determinations.
So the partial phases of the Absolute are phenomena and these are related to the Phenome na Absolute as the members of a living body are tial phases
of the absorelated to the body itself. The particular things of experience are aspects of the Absolute which is the all inclusive unity expressing itself through particular determinations. It is the subject ; but not as correlative of the object ; rather a unity implied in the correlation.
The Absolute is thus the ultimate Unity. But here again the familiar conception gives Supposed
difficulty in us trouble. If the Absolute is One, then the the a
tion of the Absolute is not Many. If it is unity then it is two concepnot a Plurality. The Vedântins of the type of absolute. Shankar hold that the absolute is the Unity. It is not a plurality therefore. But Plurality is a stupendous fact which cannot be denied. So plurality, according to those Vedântins, is but an illusion-Mâyâ (A101) and not a reality.
tion of the
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