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Non-dualism and Dualism
Brahma is the paramarthic truth and the apparent world Vyavaharic truth.
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Buddhism has also defined the world in terms of transient truth and the supreme truth. According to it both the sentient and the insentient are in a state of flux. This is the supreme truth. Their appearance as one over the three periods of past, present and future is transient truth. Possibly both these truths have influenced the perspective of the Vedas. Shankara's grand-teacher Gaudpad was a great Buddhist scholar. It is possible that his influence over Shankara is responsible for Shankara's definition of maya (illusion).
Jain philosophy explained the world on the basis of Anekānta. According to Anekanta infinite attributes exist in a substance. As many attributes as there are, so many perspectives there are, so many ways of expression there will be. If we analyse all the standpoints then they can all be categorized into two basic perspectives; the Naishchiyik naya (transcendental viewpoint) and vyavaharik naya (empirical viewpoint). According to the former both sentience and insentience are the eternal and factual truths. According to the latter the modes of both the substances, sentience and insentience are not eternal but still factual truths.
If transcendental perspective of truth explains the element from the substantial point of view, the empirical standpoint explains the different transformations taking place in the substance. According to vyavaharik naya sugar is sweet and white but according to naishchik naya it has all the colour,
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