Traverses on Less Trodden Path of Indian Philosophy and Religion

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

Page 30

Refutation of Advaita Vedänta...
inference will be declared to be invalid, because no valid, conclusion can be drawn from false premises. If Advaitins prove tbeir theory of nonduality on the basis of false premises, then we may obtain real fire from to dream smoke. 38
In addition to all these difficulties, the word 'duality' which occures in the word Advaita itself indicates acceptance of duality. 'Advaita' means rejection of dvaita. Without acceptance of dvaita, its denial is also not possible. Nothing is contradicted unless it exists and thus, non-duality, which contradicts duality, from this very fact accepts the existence of duality. 38 Again, it is not plausible to argue that Brahman is supporting ground of all and is that principle of existence wbich runs through all things and unites them in one Reality, because it clearly involves the dualism of a principle that runs through the things (anvets) and the things through which it runs (anviyomana). 68 If the doctrine of Advaita is based on Scriptural testimony and not on pure logic, then, dualism or pluralism may also be said to be based on Scriptures on the same ground.
Even acceptance of Scriptural testimony implies dualism of Agama (revelation) and Brahman i,e. dualism of vacya-vācakabhava, without which these Scriptures declare nothing. 38 Ontologically, Scriptures cannot be identical with Brahman because the means of proof (Agama) and the object of proof must be different. Otherwise they can establish nothing. In fact, Scriptural statements such as "All that exists is Brahman", "Everything is that one Reality”, etc., which Advaitins quote in their support, prove dualism between all existing things of the world and Brabman. 40 Even Scriptures cannot be regarded as the essence of the Absolute, because, esence and possessor of essence must be numerica ly different. 41 Another important thing is that, as far as these Vedāntic texts are concerned, Advaitin's interpretations are not to be accepted as fipal word. This is because there are other possible interpretations which are in harmony with dualism or pluralism as interpreted in Višeşāvasyakabbāşya 43
If Absolute Brahman is self-proved, then there is no harm in accepting duality or plurality or voidity as self-proved truth. Self intuition cannot be considered as proof for the existence of non-dual Brahman, because, there is again an inevitable dualism between the proof (i.e. selfintuition) and the object of proof (i.e. Brahman). If self-intuition is 36. S. S. P. p. 7. 37; (a) A. M. p. 27.
(b) A, S. p. 162. 38. S. M. p. 83. 39, Vācyavācacakabhāvalaksanasya dvaitasyaivatatrapi darśanāt-S. M. P-83. 40. (a) S, M, P-83; (b) S. S. P. p-5. 41, S. S. P, P-6. 42. V. S. B-JI, gātha 2036-2045,