Traverses on Less Trodden Path of Indian Philosophy and Religion

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

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Doctrine of degrees of reality...
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be characteristics of soul, from the empirical standpoint, but at transcendental level, there is neither faith nor knowledge, nor conduct, in pure soul.1 In this state of transcendence there is no good and bad. It is beyond the duality of good and bad.59 The pure self transcends all relative view points.23 The self is neither one, nor many, neither bound nor defiled. It is a state of intuitive experience of Atman which is beyond speech and thought. At this level all duality vanishes. Amṛtacandra rightly points out that, when this Paramartha or Supreme-self is realized through intuition, all duality vanishes. In this state nayas (view points) do not arise, the means of knowledge (pramanas) are set at rest, the nikşepacakra pades into nothingness. 25 Only those who have risen above all the relative view points can reach and enjoy this immortal state. Amṛta candra makes it very clear by saying that, "those who have realized the truth, arising above all the relative view points of the intellect, who have obtained mental peace by transcending the categories of thought, they alone really drink nectar, enjoy immortality, always see the eternal consciousness ever dwelling in the essential nature of self."98 Kundakunda like Upanisadic sages, clearly states that there are two courses of action open to a person, the superior and the inferior (i.e. paramartha and vyavahāra). The wise will always choose the superior.97 Those who maintain that what is obtained from the empirical point of view is true, they never realize the supreme self. Realization of the supreme self is possible only by adopting the Niścaya point of view, which is the only path to reach the absolute Reality 28 Vyavahāra is empirically true but ultimately false. It is only the Paramartha that is ultimately true.98 Kundakunda being a great mystic saint realized that, worldly happiness is not the ultimate end of life. Realization of pure soul, which is beyond thought and speech,
21 Vyavahare jopadiśyate jñaninaścãritram darśanam jñānam. Näpi jñānam na caritram na darśanam jñāyakaḥ śuddbaḥ-S. S. 70.
22 Paramarthataḥ subhasubhopayogayoḥ prthaktva vyavastha navatiṣṭhate-pravacanasära -1-72. Com. and Na khalu paramarthataḥ punyapapadvaitamavatiṣṭhate. Ibid 1-77, Com. See also S. S.-145-146.
23 S. S. 142-144.
24 Ibid-15.
25 Udayati na nayaśrīrastameti pramāņam kvacidapi ca na vidmo yāti nikṣepacakram. Kimaparamabhidadh mo dhamni sarvamkaşesmin, anubhavamupayate bhati na dvaitameva-S. S. 13 com.
26 Vikalpajalacyutaśanta cittaḥ taeva sāk ṣāt amṛtam pibanti; ya evamuktvä nayapakapătam svarupaguptanivasanti nityam.-S. S. 142-Com.
27 Muktva niscayartham vyavaháre na vidvänsaḥ pravartante.-S. S. 156.
28 S- S. 414.
29 Vyavahāro abhätärtho, bhalartho desitastu Suddhanayah-Ibid-11.