Traverses on Less Trodden Path of Indian Philosophy and Religion

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

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Traverses on less trodden path...
and remain tied to the wheel of Samsara (mundane life), subject to the repeated births and deaths. They go round and round like the blind led by the blind. This path leads one to the misery of Samsara The path of Good (Sreyas) is the real path, which leads to self-realization, immortality permanent happiness, which is the goal of life. 2
Mundaka Upanisad makes distinction between the two kinds of knowledge, higher and lower (Para and Apara). Lower knowledge consists of the study of the scriptures and the secular sciences, it is related to worldly matters and the higher is the knowledge of the indestructible Brahman i.e. Supreme self. The higher knowledge is that by which the immortal Brahman is known. In Bṛhadaranyaka, it is said that, Brahman is of two kinds, having form (murta) and the formless (amurta), the actual and the beyond. This, having form or saguna Brahman is ultimately discarded in favour of formless Brahman, which is adjudged as real of the real. Again we are told in the Katha-Upnnişad that Reality is eternal among the reals.c These statements are clearly an indication of plurality of truths understood by the Upanisadic sages. It is clearly mentioned here that except Brahman or Atman everything else is empirical, transitory and not real. Tsavasya Upanisad tells us that the face of truth is covered by a golden disc. (Hiraṇmayena pātreṇa satyasyāpihitam mukham-1śāvāsya-15).
Here the word 'apihita' is used in the sense of cover (Samvṛti). The real truth is covered by the phenomenal truth. It also envokes the Sun god to raveal the truth. The phenomena, this apparent world is empirical, not real ultimately, and Paramartha Satya is only Brahman or Atman which is to be realized.
These two types of distinctions of the Upanisads are the basis for the transcendental and empirical distinctions of later thinkers of Jainism. Buddhism and Advaita Vedanta.
Jaina Conception
The history of distinction between Vyavahāranaya (partial view point) and Niścayanava (complete view point) in tne Jaina philosophical literature is found in one of the earliest Jainagamas, viz. Bhagvati Sutra. It states
2 Kath. UP, II, 1-2,
3 Mundaka-I-IV-5.
4 Dvevāva Brahmano rupe mürtañcaivāmūrtañca-Bṛh. UP. III-II-1.
5 Brh Up. IIA-II-6.
6 Nityonityanam-Kath-Up. V-13.
7 Isavasya-15.
8 Bhagavatisütra-18-6-630.