Sambodhi 1983 Vol 12

Author(s): Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad

Page 23

20
Ram Murti Sharma
of the unverse and not the determinate Brahman. As far as the Samkarite definition of sat is concerned, it has been defined to say:
"यविषया बुद्धिर्न व्यभिचरति तत् सत् 1
Iu his Taittiriyopanişadbhāsya also Sanicalăcārya has like-W150 defined the truth, while he explains
fara 47. En afgá a
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Thus the final truth or sat in Sankara's view is unquestionable ulti mate & supreme, It is non-dual Brahman and substratum. Sankarācārya, to justify his viewpoint regarding sat, further says that everything apart from sat or reality is unreal (Aasiaca stara B.S S.B., ii. 1. 13)
Here, this is to be particulaıly mentioned that while Bıahman is said as the ultimate reality, to explain the unreality of the world, it must be kept in view that, even in the state of Brahmajnāna, or Jivanmukti, the worldly objects reamin as they are, but the difference is that unlike the state of ajñāna, in the above state, the Jñanın does not have the dual view & for him, there is the realisation of Brahman in every thing. The state of world has been explained by the Vedāntins very cautiously & minutely, to say that it is neither sat nor asat, neitti er sat-asat nor different from sadasat. It is not sat, because it cxi. sts phenomenally, it is not sad-asat, for nothing can be both, sat and asat. It is also sadasat, because it is unreal fiom the view point of per manent reality and real from the view point of complete unreality (All katvat). It otherwise proves that it is very much sat froin the view point of empirieal reality. One may further question, that if it is taken as sat, then where remains the scope for the falsehood of the would. The answer would be that it is through the concept of anlatalea that the world is not taken as unreal fare's horn or as real as Brahman.
Some of the Vdāntinis like Madhusudana Saraswati, who are poster1or to Sankara, propounded the theory of falsehood of falsehood to mai. ntain the tenet of ultimate Advaitic sat.3 Madhusudana's argument is that if merely the falsehood of the world is justified, then it indirectly proves the real state of the world, which is proved as false by the Vedāntins like Sankara and so it will prove the duality of Brahman and the would.
I S. B. Gită, ii. 16. 2 S B. Taitti. Upa. ii. 1. 3 Advaitasiddhi, P. 407, 413. (Nirnayasagar)