Sambodhi 1981 Vol 10

SR No.: 520760
Original Sutra Author: N/A
Author: Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad
Publication Year: 1981
Total Pages: 340
Language: English, Sanskrit, Prakrit, Gujarati
Classification: Magazine, India_Sambodhi, & India
File Size: 8 MB

Page 93

Ibn Sina : His Philosophy of Being
These beings in the world can be considered as the effect, in some respects, of the “Necessary Being." For, the beings in the world do, in fact, exist, and they are true and real. But the reason of their reality and existence can not reside in themselves, since the beings in themselves are only possible, that is to say, they may or may not exist. Their existence is due to the only truly existent being namely “Necessary Being." Therefore, according to Ibn Sina, the Beings in the world, other than the “Necessary Being" are possible when considered in themselves and at the same time, necessarily existent when considered in relation to the “Necessary Being."
Such beings are contingent and free. They are not predetermined mechanically. They are not determined by antecedent causes, for otherwise they would cease to be possible. They are thus, in a certain sepse, new creation. However, these "possible beings" are, according to Ibn Sing, determined since their existence is the effect of the “Necessary Being". It is like a notion of Brahma and Maya, Il Brahma is 'Necessary Being', all other beings which are “possible", is Maya. Brahma is infinite but it is manifested infinites Maya. Here Maya means measurement-from-limitation, albeit not strictly in the sense as being used in Sankar's Vedantic view. Here, pure duration or eternity or timelessness or nothingness-emptinessis placed in juxtaposition with beings finites. Therefore, this Brahma can be realized by only negative way of thinking. Because our thinking process work within the lingustic frame-work of time and space. That is to say, one can not think of nothing. This whole approach sounds contradictory in logical terms. So, when Ibn Sina says that the reality of the "Necessary Being" can be apprehended by an act of intuition only he, the foremost intellectual of the period, becomes a mystic all of a sudden. He realios the limitations of physico-mathemetical reason to grasp the reality, which can be-apprehended only by, what we may call, non-verbal thinking. Moreover the act of intuition apprebending the “Necessary Being" is not limited to the "Necessary Being" itself. It, at the same time, apprehends the "Possible Beings" also. It is thus a single and indivisible act of perception which embraces the "Necessary and possible Beings" together, and in which Reality becomes revealed derivation of the "Possible Beings" from the Necessary Being".
Thus, Ibn Sina introduced into the Arabic philosophy the notion of intuitive reality,' though he has not used this phrase explicitly. It is disgvised under the cloak of the cumbersome formula of the Necessary and Musible Being”. It should be noted that he was grounded in the ratiopli, otio philosophy of the Greeks. However, he seemed to have recognised