Traverses on Less Trodden Path of Indian Philosophy and Religion

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

Page 58

Doctrine of degrees of reality...
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remains indifferent (Kütastha) to all kinds of appearancos superimposed on it. It is the basis of illusion but itself is not affected by it, Vyavahara is not defiled aspect of the reality. It is ontologically less real than the ultimate reality, purification of vyavahara is not attaining paramartha. Transcending, going beyond vyavahara we will realize this state of pure consciousness.
We have already seen that the same current of thought flows in all these systems. The description of nature of paramartha satya is common to all--from Upanişadic philosophy to Advaita Vedanta. The parā-vidyd or bigber transcendental knowledge is equated with the pure self luminous, ingescribable Aiman or Brahman in the Upanişads. It is beyond the grasp of words and intellect,90 Atman is devoid of sound, touch, form and it is undecaying, devoid of taste, colour, etc.91 Mundaka Upanişad clearly states that transcendental knowledge is that by which the immortal Brahman is known.99 Transcendental knowledge is that by which one attains immor. tality.98 The same idea is developed by Kundakundācārya, Nāgārjuna, Asang. Vasubandhu and Advaita Vedāntips. Kuudakunda's Paramartha view point is related to the supreme self which transcends limitations of empirical life. His description of paramartha or transeendental stand-point is the same as para vidya of the Upanişads, He, like the Upanişadic sages, equates paramärtha with the supreme Ātman in which there is no colour, no smell, no taste, no touch, no visible form, no body, neither desire nor aversion, nor karmic matter, no ego-consciousness. In the pure soul there is neither activity nor bopdage.94 Nāgārjuna describes paramärtha satya as that which can only be directly realised, that which is quiescent, inexpre. ssible; that which is non-discursive, and non dual 98 For Asanga; paramartha satya is a state of liberation in which all suffering and imagination cease to exist and it is peaceful. It is non-dual, indescribable and non-determin nate, pure consciousness.96 Vasubandhu describes, paramarthasatya as pure undefiled existence, beyond finite thoughts, good, eternal, blissful and libor. ation itself.97 For Sankara, Absolute Brahman is paramartha sarya, which 90. Katha-V1-12. 91. Katha-011-15. 92. Atha Dara yā tadakşaramadhigamyate-Murd Up 1-5. 93. Vimukto anto Bhavati-Mand. Up. III-9; Vidyayā amstamasnute l'śa. Up. 11 and
Kath. Up. VI-8. 94. S. S. 142-144. 95. Madhyamikakārikā. --XVIII-9. 96. M, S. A XI-13. 97. T. M. S-30.
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