Jain Journal 1986 01

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 9

JAIN JOURNAL
proban, the probandum and the example) are false and thus cognition of difference be considered as false, then that inference will be declared to be in-valid, because no valid conclusion can be drawn from false premises. If Advaitins prove their theory of non-duality on the basis of false premises, then we may obtain real fire from the dream smoke. 36
In addition to all these difficulties, the word 'duality' which occures in the word Advaita itself indicates acceptance of duality. 'Advaita' means rejection of "dvaita'. Without acceptance of 'dvaita', its denial is also not possible. Nothing is contradicted unless it exists and thus, non-duality which contradicts duality, from this very fact accepts the existence of duality. 37 Again, it is not plausible to argue that Brahman is supporting ground of all and is that principle of existence which runs through all things and unites them in one Reality, because it clearly involves the dualism, of a principle that runs through the things (anvetr) and the things through which it runs (anviyamāna). 38 If the doctrine of Advaita is based on scriptural testimony and not on pure logic, then, dualism or pluralism may also be said to be based on scriptures on the same ground.
Even acceptance of scriptural testimony implies dualism of agama (revelation) and Brahman i.e. dualism of vācya-vācaka-bhāva, without which these scriptures declare nothing. 39 Ontologically, scriptures cannot be identical with Brahman because the means of proof (āgama) and the object of proof must be different. Otherwise they can establish nothing. In fact, scriptural statements such as “All that exists is Brahman”, “Everything is that one Reality”, etc. which Advaitin's quote in their support, prove dualism between all existing things of the world and Brahman.40 Even scriptures cannot be regarded as the essence of the Absolute, because, essence and possessor of essence must be numerically different. 41 Another important thing is that, as far as these Vedantic texts are concerned, Advaitin's interpretations are not to be accepted as final word. This is because there are other possible interpretations which are in harmony with dualism or pluralism as interpreted in Višeşāvaš yakabhāşya.42 36 S.S.P.. p. 7. 37 (a) A.M., 27.
(b) A.S., p. 162. 88 S.M., p. 83. 59 vacyavacakabhavalaksanasya dvaityasyaiva tatrapi darsanat, S.M., p. 83. 40 (a) S.M., p. 83.
(b) S.S.P., p. 5. 41 S.S.P., p. 6. 42 V.A.B., II, gatha 2036-2045.