Sambodhi 1984 Vol 13 and 14

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

Page 35

Y. S. Shastri
It is very important to note that no Vijñänavadin has given a proper answer to the very subtle questions such as why is this ignorance? How is it that non-dual pure consciousness becomes affected by illusion, becomes impure and phenomenalised? The why of illusion or ignorance nobody can explain as much as the why of suchness or reality. Suppose we accept it as an explanatory factor of all appearances, the question why or how it defiles the pure Absolute, how the Absolute becomes impure and takes the form of manifold world of phenomena are still unanswered. If its impurity is due to past deeds, then are these deeds free acts of the Absolute ? What makes it to do bad deeds in the beginning? There seems to be no clear-cut answers to all these questions in the Vijaadavada School of Thought.
30
This doctrine of illusion is closely connected with the theory-error. It is a commonly accepted misconception that Vijnanavada upholds the atmakhyāti which means that error is the super-imposition of the form of cognition on the so-called external object, such as 'I am the Silver.' But this allegation does not apply to Vijnanavada of Asanga and Vasubandhu. Asanga, by calling illusion or Bhranti as neither existent nor nonexistent, advocates the theory of non-discribability of ertoras. His theory of error is very similar to unirvacantyakhyati of the Advaita Vedantin, even though he does not use the word anirvacaniya. The error is indescribable in the sense that it can be called neither real nor unreal. It cannot be called totally unreal because it is there as long as an appearance lasts. It cannot be real because it is contradicted afterwards when the real is known. Error is true as long as it lasts and becomes unreal only when it is contradicted by higher knowledge, i.e., after realisation of Reality.
Advaita. Vedanta of Sankara also offers theory of illusion to solve the problem of relation between Absolute and phenomena, apparent and the real. Advaita Vedanta, like Vijñänavada has faced the same problem because according to it, there is only one pure Absolute Reality, one without a second36 and theory of ontological Reality i.e.,37 Brahman. World 's mere apparent reality and ultimately there is no difference between Brahman and individual soul.38 Advaita Vedantins have faced the problems as to how, from the pure non-dual Brahman the impure world of man and things came into existence, how one appears to many withou! loosing its pure, non-dual nature, how the real appears as the transistory world? Sankara, the Advaita stalwart thought that without the assumption of an extraneous principle, which is already found in seedling form in