Traverses on Less Trodden Path of Indian Philosophy and Religion

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

Page 34

Refutation of Advaita Vedānta...
which is supposed to prove the unreality of the world is part of the world or is it separate from it ? If it is separate, tben is it true or uptrue ? It cannot be true, otherwise the wbole world will become true. It cannot be untrue, because, it proves nothing. If it is part of the world then, it is unreal like the rest of the world and cannot accomplish task of proving unreality of the world.87 If it is said that an argument has a practical validity and serves well as a working theory, then we bave to accept that an argument is real, and it will destroy the fundamental position of the Advaitins that nothing besides Braman is real. 88
Even Scriptural texts such as 'Sarvam khalu idam Brahma' etc. instead of proving unreality of the world prove reality of the world and Brahman i.e. all existing things of the world and Brahman.89
Even Advaitic one soul theory is not tenable because this view is again contradicted by perceptual experience of plurality of individual selves. Like Sankhyas. Jainas argue that, if Atmon is only one then birth and death, bondage and liberation, pain and pleasure etc., should be one for the whole universo, if one person is blind or deaf, all should bo blind or deaf, if one acts, all should act in the same way, if one suffers or enjoys, all should similarly suffer or enjoy. If selves were one, bondage of one should have meant of bondage of all and liberation of one should have meant liberation of all. But what we find in the world is of a nature which is quite the opposite. 01 If Atman is one then births of different kinds of beings such as hellish, human, Divine, etc., are not possible. If Aiman is one and all pervading, then why is not consciousness seen in innert things such as pot, stone etc, ? Again, there will be no difference between liberated and bound Soul, preceptor and pupil. child and wise and so on.89 Jiva is different in each body pratik setram Bhinnah)68 and thus, individuals are born and die at different times, their actions and experience are diverse in nature and so on.
- - - - 57. S. M. p. 80. 58. S. M. p. 80. 59. (a) A. S. p. 16).
(6) S. M. p. 83. 60. Sankhyakarikā-verse-18, Pub : Chowkhamba Sanskrit Series, 1963. 61, Syad vādaratnākara-V. Pub: Motilal Ladbaji; 27, Bhavanipeth, Pune, Vira Samvat
2457. P-1094. 62. Śilanka-Sūtrakstāngatīkā ed. Ambikadatta Oza, Mahavira Jaina Jnanodaya Society,
Rajkot, v, S. 1993, P. 30-35. 63. P, N. T. VII-56.
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