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A SOURCE-BOOK IN JAINA PHILOSOPHY
menal world. He makes a distinction between the different levels of thought like the dream state, the waking state, the dreamless sleep and the turiya. These views are based on the upaniṣadic concept.
Appaya Dikṣita has written a commentary called Siddhānta LeśaSangraha on Vedanta Siddhanta Suktimañjarī. In this, he has given a commentary of the various views regarding the relation of the Brahman and ātman according to the kevaladvaita (pure advaita) strain of thought. Some of the views may be mentioned as follows: PRATIBIMBAVĀDA +
.5
Swami Vidyaranya and the commentators have given explanations about the relation between the Brahman and the jīva according to their stand-points. One of the prominent views is that the jīva is the reflection of the Brahman (the image of the Brahman)... This reflection is considered by some as un-understandable (avidyagata), as the inner sense (antaḥkaraṇa) by others and as based upon ignorance (ājñānagata) by still others.1
AVACCHEDAVĀDA + 3
Some commentators have used the term avaccheda in place of pratibimba and they maintain that the Brahman is not reflected in the antaḥkarana (inner sense), but jīva is an expression of the antaḥkaraṇa.2
BRAHMA-JIVAVĀDA
+3
According to this view, Jiva is neither the reflection of the Brahman nor its avaccheda', but the reality of the Jiva is due to avidya and the Brahman is due to vidya.3
In this way, there are important conceptions regarding the relation of the Jiva to the Brahman in the kevaladvaita as: (1) pratibimbavāda (2) Avacchedavāda and (3) Brahmābhedavāda.
Regarding the number of jīvas, there is no unanimity among
1 Vedāntasūktimañjarī, I paricheda, kārikā, 28-40. 2 Ibid. 41.
3 Ibid, 42.
4 Bharatiya Tattvavidya, p. 104.
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