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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very hard discipline one can acquire the higher knowledge of Brahman which consigns the world to a lower order. The superimposition of world on Brahman which is beyond specio-tempora), causeless, non-perceptible is like superimposition of colour, shape, dirtiness on the sky, which has neither shape nor colour. It is not always necessary that superimposition should take place on objects in time and space.?
At päramärthika level, Sankara denies any activity to Arman, since acti. vity by its nature is non-eternal. The Self cannot be abode of any action, since action cannot exist without modifying that in which it abides. Activity and enjoyment are dependent on dualistic vision, which is not the highest truth.78 Paramartha is the state which is free from all empirical activities, 19 Paramartha is pure consciousness, self-luminous which trans. cends subject-object duality. At this level of experience, ordinary knowlodge is transformed into intuition. At this level, there is no differentiation of knower, knowledge and known. At empirical level, there is distinction between knower, knowledge and the known, 80 while the real transcendental state is free from all these distinctions.81 This state is nothing but ineffeble experience, beyond thought, speech and differentiation. It is pure consciousness bereft of all content.83 The dualism of subject and object disappears and there is only the mystical union with Brahman. This state transcends all the categories of intellect. It is essentially indescribable for all description and all categories fail to grasp it fully.88 It is direct perceptions (Saksātkara), which is manifested when the avidya is destroyed and the individual realises oneness of Armon. It is also called state of perfect knowledge, 84 and perfect intuition. 8 8 This is the state of ultimate reality which seers experience in the state of Nirvikalpa Samādhi. It is nothing but a state of Turi yavastha - fourth state, which transcends three states of waking, dreaming and dreamless sleep.86 It is non-dual pure Seif. This highest state 77. Na cāyamasti niyamah purovasthita eva visaye vişayantaramadh ya vasitavyamiti--S. B
I-I. Introduction. 78. S. B. Běh up. IV-I-15, S B. II-III-40. 79. Paramarthavasthāyam sarvavvavahārabhāvam vadanti vedantāḥ sarve--S. B. II-I-14, 80. Avid yakalpitam vedyavedityvedanabhedam. SB. I. I. 4. 81. Nahitatra pramānaprameyabhedah sakyate kalpayitum. S. B. On Gaudapadakar ika
IV-67. 82. Praktivikytibhinno suddhabodhassvabhāvah sadasadidama'seşam bhasayan nirvises ah
Vivekacüdamaņi-137. 83. Naiva vācā na manasa na cakşusā nānyairapi indriyaih praptum sakyate S.B. on kath
-VI-12. 84. Samyagjnanadi sfam ekatvam--S B. I. II 8. 85. Paramātmaivāyam samyag darśanavişayabhūtah. S. B. I. II. 13. 86. Avasthātrayātitamadvaitamekam param brahma nityam tadaivahamasmi. Svarūpanu
sandhanaaka-5 and see also Upadesa sahasri_-40