Traverses on Less Trodden Path of Indian Philosophy and Religion

Author(s): Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

Page 19

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Traverses on less trodden patb...
generality is at the same time a perception of the particularity. The two are never-experienced separately from each other anywhere. Things are themselves co-ordinated with things of their own class and differentiated from things of other classes and consequently, there is no need to accept these two as independent categories as Nyāya-Vaiseşikas think. They are two relative aspects and aspects only of one and the same thing, 80 Accepting this view only, an apparently inexplicable contradictions involved in the doctrine of the generality and particularity is to be solved.
With respect to the ultimate reality the Advaita Vedānta upholds the non-dualistic view, stating that it is one withont a second, 81 The SänkbyaYoga, holds a dualistic view, claiming praksti and purusa as two independent realities 82 and the Nyāya-Vaišeșika system admits pluralistic view. And each of these schools opposes the others. The truth is, each of these views, is right to certain extent and each suffers from one-sided partiality. From the onekānta view-point, the ultimate reality is one in some respects, it is dual in some respects and is manifold in some respects. The Vedā. ntin's view that the reality is one is certainly correct, by reality (or sub. stance) we are to mean that which is the basis of all phenomenalities. But in consideration of the fundamental differences in their nature i.e. that between the conscious and the unconscious, a dualism between the psychical and un-psychical realities is to be accepted. In view, again, of their exclusiveness af each other the material atoms, time, etc. are reals, as held by the Nyaya-Vai eşikas. The difference, between the three views about the ultimate reality is, thus a difference of stand-points (nay) only. In anekantavāda, the validity is attached to the views of the three schools to some extent and their mutual oppositions are avoided. 53
Advaita Vedāntips, hold that, changes, modes or forms are unreal while the Nyāya-Vaišeşikas state that modifications are real. The Jainas reconcile these two opposite views by stating that a mode is real as well as upreal. A mode is the form in which the substance is presented, it is real in this sense. It is unreal because, it has no existance, a part from its underlying substance. Thus, it is real in certain respects and that it is unreal also in certain respects. 54
30 Ibid, pp, 10-12; and 84-89. 31 Ekameva hi paramarthasatyam brahma.-Taittiriyopanişad with śānkarabhâsya, II. 8. 32 Sankhyakärika, 3, ed. Sivanarayana Sastri, pub, : Panduranga Jawaji, Nii nayasa gara
Press, Bombay. 1940. 33 Anekantavāda, pp, 175-76, 34 Ibid., 177.