Aptamimansa

Author(s): Vijay K Jain
Publisher: Vikalp Printers

Page 77

Verse 25
Absolute non-dualism cannot explain dualities like virtuous and wicked activities, and their fruits like merit and demerit:
कर्मद्वैतं फलद्वैतं लोकद्वैतं च नो भवेत् । विद्याऽविद्याद्वयं न स्याद् बन्धमोक्षद्वयं तथा ॥२५॥
सामान्यार्थ - अद्वैत एकान्त में कर्म-द्वैत - शुभ और अशुभ कर्म, फल-द्वैत - पुण्य-रूप और पाप-रूप फल, लोक-द्वैत - इहलोक और परलोक नहीं बनते हैं। इसी तरह विद्या और अविद्या का द्वैत तथा बन्ध और मोक्ष का द्वैत भी सिद्ध नहीं होते हैं।
(If this doctrine of absolute non-dualism (advaita-ekānta) be accepted -) There will be no duality of activities (karma) – virtuous (śubha) and wicked (aśubha), of fruits of activities (phala) - merit (punya) and demerit (pāpa), of abodes of existence (loka) - this world (ihaloka) and the other world (paraloka), of knowledge (vidyā) and ignorance (avidyā), and of bondage (bandha) and liberation (mokşa).
The duals which are mentioned in the above verse negate the doctrine of absolute non-dualism.
The doctrine of non-dualism (advaita) itself expounds dualism as in the two statements, ‘All this is the primeval Person', and 'All this surely in truth is Brahman'. So, even the scripture does not establish non-dualism.
Non acceptance of one component of any of these duals entails the negation of the other component too since one cannot exist without the other. An entity defined as a non-dual Person in the doctrine is not within the range of demonstration.
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