Sambodhi 1982 Vol 11

SR No.: 520761
Original Sutra Author: N/A
Author: Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad
Publication Year: 1982
Total Pages: 502
Language: English, Sanskrit, Prakrit, Gujarati
Classification: Magazine, India_Sambodhi, & India
File Size: 11 MB

Page 80

Avidya in Vedanta
Exp'aining the Upanisadic statement Upanisadic statement "Yatha somyaikena mṛtpindena sarvam mṛmayam vijñātah syad vacārahbhaṇah vikaro nämadheyam mrttikety eva sarvam" (Ch. Up. 6.1.1), he passes on from the illustration of ghaṭasarāvādi and mrd, through ghaṭākāśa and mahākāśa to mrgatrapikodaka and aşara and says that since the phenomenal world consisting of the objects of enjoyment, etc. is unreal as it cannot exist apart from Brahman as being 'dṛṣṭanaṣṭasvarupa', it is utterly fictitious by nature (svarūpeṇa anupäkhya). Amalananda explaining the expression drstañastasvarapa says, in his Kalpataru, that it means that it is seen somewhere and then agaia lost sight of; 'drita' is meant to exclude its existence even when it is apprehended,1
Answering the objection that Brahman could not be the cause, support and ultimate place of dissolution of the world as it would be defiled by the impurities of the latter, Sankara at first, in all fairness, takes it for granted that the world is a real transformation of Brahman. He says that things made of clay, such as jars, etc. or golden ornaments do not impart to their original matter (clay or gold) their individual qualities when they are finally reabsorbed into it, Similarly, the world when dissolved will not make Brahman impure. But then Sankara cannot contain himself, for his philosophy keeps itself at such a level that such questions do not prop up at all. In a dignified tone he puts forth his own view, "We refute the assertion of the cause being affected by the effeot and its qualities by show ing that the latter are mere false superimpositions of avidya, and the very same argument holds good with reference to re-absorption also." He gives examples which are in greater accord with his belief in the unreality of the world. 'As a magician is not at any time affected by the magical illusion projected by him, because it is unreal, so the Highest Self is not affected by the world-illusion. As a dreaming person is not affected by his dream illusions because they do not accompany the waking state and the state of dreamless sleep, so the one permanent witness of the three states, that is to say, the Highest Self, which is the one unchanging witness of the creation, subsistence and reabsorption of the world, is not affected by the mutually exclusive three states. That the Highest Self appears in these three states is a mere illusion not more substantial than the snake for which the rope is mistaken in the dark (Br.S.SB.II.1.9).
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1 क्वचिद् दृष्ट पुनर्गष्टमदृष्टम् (vlo मनित्यम् ) इत्यर्थः । दृष्टयाहणं प्रतीतिसमयेऽपि स्वार्थम् ।
-Kalputaru, II. 1. 14.