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Traverses on less trodden path...
mode of consciousness. When this illusory idea of objectivity is removed the subject-consciousness also ceases to exist. When there is nothing to know, consciousness also ceases to exist. 2 At the transcendental level pure consciousness alone exists. This is ultimate Reality, the essence of everything. Consciousness free from the false duality of subject and object is the Absolute.
Asanga defines Absolute Reality (Tativa) as 'That which is free from duality; ground for illusion, is describable and non-determinate'.83 It is called dvajarahita (free from duality) because in it there is no room for subject and object, positive and negative. The highest Reality transcends all opposites and in it, the positives and negatives are one and the same. 24 Reality is indescribable and non-determinate.a 5 It is indescribable because words are not capable of describing it. It is non-determinate, beyond all thought descriminations. Thought descriminations imply duality. Duality is ignorance and it is uoreal but Reality is non-dual, free from all types of duality. It is beyond the grasp of intellect. Reason or intellect has its own limit. The reason cannot lead us to Realisy. 86 It cannot be described positively or negatively. It is Self existent (sat) and non-relative. Thought categories are emperical. Thought cannot go beyond these categories of existence and non-existence. Reality cannot be conceived by any thought category. A sauga, therefore, denies the positive as well as negative predicates to Reality by saying that "rise above the categories of thought-existence and non existence, as both or neither is Reality.21
Asanga calls this Absoluse Reality in different terms such as Paramā. rthasat ya (the highest truth), Dharmadhatu (essence of all things), Śünya, ( beyond thought determination ), Buddhatva (Buddhahood ), Nirvana (Liberation), Suddhatian (Pure Soul) and Mahatman (Universal Soul).
Asanga identifies highest Reality with Paramarthasatya saying that, highest truth is that which is neither such nor otherwise, neither born, nor destroyed, neither increase nor decrease, neither pure nor impure. 28 Reality is also called as Dharmadhatu, i.e., essence of alt elements. It is substratum of all phenomena, the permanent background of world of
22. Grahyabhave grāhakabhāvāt.-M.S.A.-VI-8. Commentary. 23. Satyam yat satatam dvayena rabitam bhräntesca sanniśrayah, sakyam naiva ca
sarvathabhilapitumyaccaprapancatmakam.-M.S.A, XI-13. 2, Bbāvābhāvasamāpatā-M.S.A.-VI-41. 25. Anabhilapyamaprapañcatmakam ca parinişpannasvabhävah.--MS A.-XI-13. Comm, 26. Ato na tarkasya tadvişayaḥ.-M.S.A-I-12. Commentary. 27. Na bhävo napi cabhävo buddhatvam tena kathyate,--M.S.A.-IX-24. 28. Na sat na casat na tatha na canyatha, na jayate na vyeti na cavahiyate,
Da vardhate nāpi visudhyate tat paramärtbalaksanam.-M.S.A.-VI-!.
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