Traverses on Less Trodden Path of Indian Philosophy and Religion

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

Page 32

Refutation of Advaita Vedānta...
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If we grant that Måyå exists, then where does it exist ? Neither Brahman nor jiva can be locus of Maya. It cannot exist in the supreme Brahman which is pure consciousness by nature. If it exists in Brahman, then Brahman cannot be called pure consciousness on account of being associated with Maya. Even individual self is pure consciousness by nature and in essence, not different from Brahman and thus free from all taint of Māyā. If Mayā is an independent reality like Brabman and co-eval with it from the beginningless time, then it will be an impossible task to annihilate it by any means of liberation and the consequence of this indestructibility of Mayà is an eternal bondage of the soul. 1 It is argued that Māyā exists (Bhāvarūpa) but it cannot be eternal like Brahman nor cannot be an independent entity. Though it is not capable of being determined by logic, suill the denial of its existence would be contradiction of a felt fact and without adopting this doctrine of May, it is not possible to solve the problem of relation between the Absolute and phenomena, individual self and the Brahman, real and the unreal, 82 Here, again, one may argue why should such kind of illogical and irrational concept be accepted at all? Instead of postulating this kind of unreal principle as the cause of the world, it is better to accept the view that the world is both different as well non-different from the Brabman. The relation between the Absolute and the world is to be identity-cumdifference. An advantage of accepting this view is that there is no necessity of denying any one of the felt facts, the world and its cause-the Absolute, 58
Again, the unreality of the world cannot be proved. Argument of the Vedāntins is that real is real always, iemains constant at all the times and is free from origin and destruction, increase and decrease. But things of the world are subject to constant change, decay and death. Thus they are unreal. This Vedāntic position can be put in the following syllogistic form: "world is unreal, because it is an apparent reality, that which is apparent is unreal (as for instance) silver on a shall, therefore, this world is unreal because of its apparent nature. 34 This word, "unreality” of the
51. A. S. P. p. 9 52. Sureśvara-Sambandhavārtika-175-181, ed. Kasinatha Sastri Agase, Pub. Anand
asrama Press, Pune, 1982, P. 55-57. 53. A S. P. 163. 54. (a) S. M. P. 78. (b) Ratnāk arávatārikā ed, Hargovindadas, Pub. Dharmabhudaya Press, Benares,
Vira Sarvat-2437, P. 34
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