Sambodhi 1984 Vol 13 and 14

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

Page 37

Y. S. Shastri
sublated when knowledgo dawns. But so long as we are in this world, we cannot take it to be unreal."
Both Vijñanavāda and Advaita Vedanta advocate anirvacaniyakhyati i. e. non-llescribability of error. For both, Reality is non-dual pure consciousness whicli is direct, immediate and self-luminous and is the transcendental background of the world of phenomena which is its appearance due to the power of beginningless ignorance. But the differ. cnce between Vijñānavada viet-point and Advaita view -point is that in Vijñānavāda, the Reality is affected and defiled by illusion and transforms into the phenomenal world while in Advaita the Absolute Reality-Brahman is unaffected, neutral and is not subject to transformation. The world is Vivarta of Brahman.50 Thisworld is superimposed on Brahman by illusion its snake is superimposed on the rope, silver on shell cte. Illusion consists in mistaking the given for something else. In the statement this is a snake, rope is mistaken for a snake. But this rope must be there as the substratum of snake appearance. Though rope appears as a snake, it is unaffected by snake appearance. Similarly, Brahman is mistaken as this phenomenal world, i e. Bralıman is the substratum for this world appearance. But Brahman is neutral and unaffected by any type of illusory power, Illusion does not affect the Absolute while in Vijñanavāda as opposed to Advaita Vedanta, the Reality, itself is affected by illusion. The phenomena is defiled aspect of Reality. It is only after removal of ignorance that its phenomenalised aspect will no more be there. It shines in its pristine glory only after the destruction of illusion. But the question how it is affected by illusion scill remains to be answered.
NOTES 1. Indian Buddhism - A. K. Wander, Pub: Motilal Banarasidass,
Delhi-7, 1970, p. 436. 2. Many works are ascribed to Asanga. But Madhyantavibhanga.
Mahayana sütralankara and Dharmadharmata Vibhanga are very
important from philosophical point of view. 3. 'Aparapratyayam Santami Prapancairaprapancitam. Nirvikalpam
ananartham ctat tativasya laksanam Madhyamakasastra (MS) XVII-9. ed. P. L. Vaidya, Mithila Institute, Darbhanga, 1960.
Prajñaptyartliam tu kathyale - Ibid, XXII-11. 5. Vigrahavyāvartani - by Nagarjuna, ed. K. P. Jayaswal and Rahula
Sankrityayana. Pub : Journal of the Biliar and Orissa Research
Society, Vol. XXIII, Part-III, 1937. 6. Tattvam yat satatam dvayenar rahitam bhrantesca sannisryah, sakyam
naivaca sarvathābhilapitum yaccaprapancātmakam- Mahāyānasatra