Sambodhi 1984 Vol 13 and 14

SR No.: 520763
Original Sutra Author: N/A
Author: Dalsukh Malvania, Ramesh S Betai, Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad
Publication Year: 1984
Total Pages: 318
Language: English, Sanskrit, Prakrit, Gujarati
Classification: Magazine, India_Sambodhi, & India
File Size: 14 MB

Page 34

Y. 5. Shastri
is to be related to the complications of diverse becomings, pseudo realities in the form of inumerable appearances as multiple empirical or illusory entities. Illusion or ignorance must be accepted, however illusory in its ultimate nature It has 10 existence of its own. It is yet not entirely unreal as it produces the objective world. Illusion being itself unreal, cannot exist by itself. In itself it is nothing 26 Its existence is inferred through its function. Its main function is the creation of subject object duality. All cntities of the universe, are thus only diverse appearances appraised as so many real or illusory entities from the view point of relativity and arising from and lasting upto the termination of ignorance.
Illusion exists in the Absolute.27 In other words, Absolute is the locus of Mayā. Yet it is nothing. It exists in the real so long as the Real is not known. The appearance of subject--object duality is the result of ignorance. This ignorance can be determined to be ncither distinct from nor identical with the basic reality. It is, nevertheless, undeniable both ontologically and epistemologically as existent veritable and valuable in the empirical order of things until the realisation of reality. That means Avidya being illusory can be described to be neither identical nor different from Reality and really it is not there at all from the view-point of reality. Still it appears to be there as something other than reality. Illusion cannot be a separate permanent reality. No absolutism will accept any permanent reality other than non-dual reality. Thus, illusion or Maya must be an appearance; it appears to be veritable and real for all practical purposes and intents, and to be ceaselessly functioning until the realisation of Reality itself. All the clements of existence are appearances like that of Māya. They can be said to be neither existent nor non-existent, like a magical clephant produced by a magician. They cannot be called existent because they disappear after the removal of illusion. They cannot be called cvcn 10n-existent because they exist so long as illusion is there. The most truthful description of the state of things as we experieuce in this world of particulars will be to compare it with Máyä as created by the magician making use of whatever objects a man chooses; he makes a variety of phantom creations which appear to the spectators as real and substantial. But just as illusion or Maya is neither existent nor non-existent, similarly these elements of existence are also said to be neither existent nor nonexistent.29 All the elements of the universe are thus diverse appearances only. Realisation of Reality (Tattva) is the last milestone or the end of illusion and it results into a disruption of all appearances. But so long as this milestone is not reached the unceasing and diverse modifications of Avidya continue to hold up appearances further and further. Until realisation