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 94

R. L. Raval
"Cho válidity of the intuitive philosophy though being conscious that tooth the philosophics could not be combined together. A chasm between the two could be bridged only by the means of mystical experience which in "Sina did not seem to have had. Nevertheless, Ibn Sina has tried to evolve a philosophy, the edifice of which is a rational one; while its dweller is a sout of mystic.
The most curious effects of the juxtaposition of rationalistic and intuitive elements in Ibn Sina's philosophical system can be observed in his emanation theory of the origin of the celestial spheres. He accepted the picture of the universe which he obtained in his days constructed from olements of astronomy and of Aristotelian, Platonic and Neoplatonic métaphysics and physics. The whole system of the nine heavenly sphores and ten intelligences was conceived as a successive emanation from the
First Cause". Thus the formula of the "Necessary and the possible Beings"becomes meaningful only if applied to reality as a process of becoming. the world is, at the some time, created and eternal. It is created, sinee creation means the emanation of "Possible Beings" from the “Necessary Being". It is a process beyond time or rather à process to which the "category of time does not apply. The world of appearnance is relative to an individual and conditioned by the structures of his sense organs add the categories of his thinking. Therefore, it is the world of rationalistic thought to which the notion of time and space is applicable. But it is not applicable to the world of Reality-"Necessáry Boing". It means that time has a meaning only if applied to the world of the appearances Shah Maya-the phenomenal world. Therefore, the phenomenal world is not the world of ghaib, of Necessary Being", which is beyond time.
Thus, Being and Becoming are not seperate. In the very process of Becoming Being is implicit. As Ibn Sina says that in the "Necessary Being", estence and existence are one, while in the "Possible Beinga", that #s, in the process of becoming essence and existence seem to be seperated. According to him; existence or form in the "Possible Being" is an accidental one. But at the ultimate stage both become one, Here, he has attompted to evolve his sphilosophical system using an Aristotelian frame-work of rationalistic categories of time and movement, however, with the help of a mystical stroak.
The notion of reality as a flux, intiutively apprchended by man is Heit in Ibn Sina's philosophy, though it has not achieved a unified Hit of Reality from the Vedantic point of view. It is still a dualistic bet dentisti in very special sense, because it combines in itself of intitutive and rationalistic elements.