Sambodhi 1984 Vol 13 and 14

Author(s): Dalsukh Malvania, Ramesh S Betai, Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

Page 13

Y. S. Shastri
world then, it is unreal like the rest of the world and cannot accomplish its task of proving unreality of the world.57 If it is said that an argument has a practical validity and serves well as a working theory, then we have to accept that an argument is real, and it will destory the funda. mental position of the Advaitins that nothing besides Brai man is real. 38
Even scriptural texts such as 'Sarvam Khalu idam Brahma' etc. instead of proving un reality of the world prove reality of the world and Brahman i. e. all existing things of the world and Brahma11.39
Even Advaitic one soul theory is not tonable because this view is again contradicted by perceptual experience of plurality of individual selves. Like Sankhyas, 6 e Jainas argue that, if Arman is only one then birth and death, bondage and liberation, pain and pleasure etc., should be one for the whole universe, if one person is blind or deaf, all should be blind or deaf, if one acts, all should act in the same way, if one suffers or enjoys, all should similarly suffer or enjoy. If selves were one. bondage of one should have meant of bondage of all and liberation of one should have meant liberation of all. But what we find in the world is of a nature which is quite the opposite. 01 If Amman is one then births of different kinds of beings such as hellishi, hunan, Divine, etc., are not possible. If Arnian is one and all pervading, then way is not consciousness seen innert things such as pot, stone etc, ? Again, there will be nc difference between liberated and bound Soul, preceptor and pupil, child and wise and so on.. 2 Jiva is different in cach body(pratikşetram Bhinnah) 03 and thus, individuals are born and die at different times, their actione and experience are diverse in nature and so on.
There cannot be absolute indentity between Jiva and Brahman be cause, in that case mundane world of different individual selves will be impossible to conceive on account of inseparability of Jiva from ever libcrated supreme Brahman. It also cannot be said that Åtmar seems to be different on account of bodily adjuncts but essentially one because, in that case, just as after destruction of pot its space is also freed. similarly, when body is destroyed every one will be liberated auto no need of means of liberation. consequently no one will try to achieve this goal and whole science of liberation will become purposeless 67 and theory of karma, rebirth etc. collapse to the ground.
If it is said that, on account of Samskaras (impressions) every jive is not freed immediately after destruction of the body and become object of trasmigration then the question is whether these samskaras o