________________
118
PROBLEM OF AVIDYA
[cH.
of their failure to harmonize experience in the light of their prejudiced outlook of duality.
But the problem still remains as to why the non-dual (advaita) appears as dual (dvaita). The non-dual (advaita) is unborn (aja). But why does it appear as born? Why, again, should we not regard duality as real? Gaudapāda answers: 'It (i.e. the advaita) becomes different only through māyā, as the unborn (non-dual) can in no other way become dual ; for if it becomes in reality dual the immortal would become mortal.' How can the unborn (ajāta) be born? The unborn is immortal. How can it become mortal? 'The immortal does not become mortal, nor likewise the mortal immortal. In no way can nature change.'? The Upanişads declare creation from the existent as well as the non-existent, but we are to understand the logical implications of the statements. The Vedas unambiguously declare that there is no plurality, that Indra took many shapes through māyā, and also
He is variously born, though (in fact) he does not take birth'. It, therefore, follows that the unborn is born through māyā." The scripture denies the birth as well as the cause of birth of the unborn (aja). It further declares: “That ātman is to be described by means of negation of its opposites. It is not amenable to apprehension, and it is never apprehended like an external object.' The following, again, points to the unborn nature of the ātman. The real can appear to be born only through māyā (or illusion). The meaning is that the birth of a real is self-contradictory, because to be born means to come into reality. If a real were again to come into reality it would be useless. So there can be no birth of a real. Real is always unborn. If birth were to be real it must appertain to what is born because birth has been found to be incompatible with the unborn reality. But to affirm ihe birth of what is already born is to assert an unmeaning nonsense because the possibility of fresh birth of what is already born will involve the incessant repetition of births—a position which is as nonsensical as the assertion of reality superadded to reality. Origination of the real thus involves self-contradiction, and as such is to be rejected. But even then we cannot dismiss the appearance of origination, and must account for it. Gaudapāda holds that the existent appears as born through māyā. But then, one may ask, “Why don't you admit that the non-existent appears as born through māyā?' In reply to such an
1 mäyayā bhidyate hy etan nā. 'nyathā 'jam kathañcana
tattvato bhidyamane hi martyatām arrtam vrajet..AS, III. 19. 2 AS, III. 21.
3 AS, III. 24. 4 AS, IIT. 25 with annotation and footnotes. 5 sa eşa ne 'ti ne 'ty ätmā. 'grhyo na hi gshyate.-ByUp, III. 9. 26. 6 sato hi māyayā janma yujyate na tu tattvataḥ tattvato jāyate yasya jātam tasya hi jāyate.
-ĀS, III. 27
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
