Jain Journal 1986 01

SR No.: 520081
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 1986
Total Pages: 55
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 4 MB

Page 10

JANUARY, 1986
83
If Absolute Brahman is self-proved, then there is no harm in accepting duality or plurality or voidity as self-proved truth. Self intuition cannot be considered as proof for the existence of non-dual Brahman, because, there is again an inevitable dualism between the proof (i.e. self-intuition) and the object of proof (i.e. Brahman). If self-intuition is identified with the Absolute, then it cannot be considered as a proof for the existence of Brahman.43 It is self-contradictory to say that self-evident pure consciousness is the contradictor of our normal cognition of plurality, because, it means, again admission of duality of the contradicted and the contradictor. 44
Even on the religious ground, the doctrine of non-dual Brahman cannot be accepted, because it means denial of distinctions between good and bad deeds, pain and pleasure, this world and the world hereafter, knowledge and ignorance, bondage and liberation. Thus, if this doctrine is accepted then the consequence is destruction of the moral fabric of human life.45
If it is said that, Brahman is the only Reality and on account of māyā or avidyā, this apparent world exists, then again it is impossible to prove, either the existence on māyā or mithyātva (illusory nature) of the world by any means of valid knowledge. 46 The fundamental objection against Advaitin's is, whether the doctrine of māyā (cosmic illusion) adopted to explain this multiplicity of the phenomenal world is real or unreal. If it is real, then it destroys the non-dual nature of Brahman and leads to an inevitable dualism. If it is unreal, then, this world which is caused by māyā will not be possible. To say that māyā is unreal and still it creates this world is as absurd as to say that a woman is barren and that she is a mother.47 And the Vedāntins themselves accept the theory that the real thing the world) cannot be produced from unreal thing.48 Again, the very statement that māyā is indescribable. i.e. neither existent nor non-existent on account of being existent in the state of mundane life and no more at the state of realisation,
43 A.S., p. 161. 44 A.S., p. 158. 45 (a) A.M., 25.
(b) A.S., p. 159. 46 A.S. p. 161-163. 47 Anyayogavyavacchedika with Syadvadamanjari, verse 13. 46 Mandukyopanisad with Goudapаdak arika and Sankarabhasya, Advaita prakarana,
verse, 28, p. 164-165.