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Chapter II
अद्वैतैकान्तपक्षेऽपि दृष्टो भेदो विरुध्यते । कारकाणां क्रियायाश्च नैकं स्वस्मात् प्रजायते ॥24 ॥ advaitaikāntapakṣe'pi dṛṣṭo bhedo virudhyate, kārakāṇām kriyāyāṣcha naikaṁ svasmāt prajāyate.
24. Also, according to Advaitaikanta view, the perceptible differences, e.g. of instrumental cause, predicates etc. become impossible. One cannot be born (or produced) of itself.
COMMENTARY
The view of those who follow the doctrine of Advaitavada is refuted in this verse. The doctrine of Advaitavada as preached by the celebrated Sankarāchārya is that all the phenomenal universe and all the spiritual world is one homogenous spirit (Brahma) containing and absorbing all the illusory manifestations in the universe. Two objections are raised in this verse to oppose this view. The first is, self cannot create the self. "That means that Advaitism cannot explain without some duality to help how the all-in-all gave rise to itself or to the otherthan-itself." The second objection is that if we follow Advaitavada, the universally accepted duals like the doer (kāraka) and its action (kriya), the things inferred (parichhchedya vastu) and the inference (pramāṇa) cannot exist. As visible differences cannot be accounted for by adoption of only Brahma, a doctrine of Māyā had to be introduced by the Advaitavadins to explain such differences. The Jaina view is that the acceptance of Māyā at once does away with the absolute. Brahma and as soon as Brahma begins to work, its essential characteristic
