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178
PROBLEM OF AVIDYA
[CH.
does not believe that things are related either by way of identity or by way of difference. The relation is distinct from both and must be accepted to be true just like identity and difference. If, however, experience be the ultimate exponent of the nature of reality, it must be admitted that pure identity or pure difference is never experienced and as such cannot be real. They are only figments of abstract logic, and no instance can be adduced which exemplifies either of them.
It does not require any logical elaboration to show the absurd consequences that will arise if a person believed in pure monism and consequently denied the reality of society and environment, and the next world and moral and religious laws. There will be no logical justification for the observance of social, moral, and political laws that are prescribed by the scriptures as well as the state. This will mean perfect deadlock and certainly a philosophy which leads to the subversion of all order and tends to destroy the whole fabric of social, moral and religious life and its institutions cannot be safely recommended to mankind. Not only this, there will be no distinction between good and bad action, heaven and earth, truth and error, and even bondage and salvation. The philosophy will defeat its purpose because it cannot induce any enthusiasm and activity for the transcendence of bondage and achievement of salvation which is paradoxically set up as the ultimate objective and goal.'
The monist would, however, assert that all these charges are advanced against his philosophy only out of ignorance. Though the Vedāntic monist affirms that only the Absolute which is pure existence, consciousness and bliss bereft of all finitude and limitation is the sole reality and plurality is unreal, it does not follow that the plurality does not appear or is not possible. There is not only the plurality of objects but also the plurality of subjects who, under the influence of nescience, believe that they are actually bound by the laws of nature and society and religion. So all these institutions and laws hold good for them, and there is no possibility for lack of moral and religious enthusiasm. The illusion of bondage and belief in the plurality are so much ingrained in mankind that only a philosophical discourse is not enough for their eradication. Unless and until the identity of the individual self with the Absolute is realized there is no chance for getting rid of this illusion. The monist not only believes in the efficacy of rites and ceremonies, of moral and religious discipline, and practice of asceticism, but also asserts that these courses of moral and religious discipline are he condition of the emergence of saving knowledge without which here can be no escape from the meshes of ignorance. 1 Cf. karma-dvaitam phala-dvaitam loka-dvaitam ca no bhavet. vidyāvidyā-dvayam na syăd bandha-mokşadvayam tathā. V
Aptamimārsä, 25.
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