Traverses on Less Trodden Path of Indian Philosophy and Religion

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

Page 59

50
Traverses on less trodden path...
is one without a second. This is a state of liberation, where there is no difference between individual self and Brahman. It is attribute less, beyond the categories of intellect, non-contradictable, stable, immutable, eternal, pure, ever free and of the nature of Existence, Consciousness and Bliss.98 Secondly, in the Upanisad, this world is treated as real so long as one is in the grip of ignorance and has not realised the ultimate Reality. When it declares that Brahman is the truth of truths, 99 eternal among the eternals, consciousness of the conscious beings,109 it means that Atman or Brahman belongs to an order of reality higher than that of the world which is also real in so far as it is presented to our senses. In other words, Atman and the world belong to two different orders of reality. Atman to the higher and the world to the lower. The import of the Upanisadic statements is that, this world of diversity and change is not ultimately real, though real for practical purposes. Actually speaking, there is only one reality, Brahman there is no plurality whatsover and one who sees diversity and change as real, goes from death to death. 101 Kundakunda also holds that empirical level is real for those who are not able to reach this highest transcendental state. Once this highest mystical state is attained, this vyavahāra is discarded automatically. Similarly, for Nagarjuna. Asanga, Vasubandhu and Sankara, this world is real for all practical purpose. Thirdly, Upanişads teach us that, the higher level can be reached only through the lower order. We cannot reach higher level without touching the lower ladder. We have to reach parâvidya through apara.109 Ananda through matter.108 It means without realization of unreality of empirical standpoint, no-transcendental level is attainable. The same idea is developed by Kundakunda, Madhyamikas, Vijñānavādins and Advaita Vedantins. Though all these philosophers have emphasized the realization of ultimate reality, they have not ignored the importance of phenomenal truth, equally they have emphasized the realizing the unreality of this phenomenal aspect. This empirical truth is not real in the ultimate analysis, but plays a very important role in our everyday experiences. The experi ences of worldly objects are unreal, ultimately, but they need to be realized as such. In waking state only we realize that dreams are unreal or illusory. In the same manner to realize the transcendental truth (paramartha) there is no other way except realizing unreality of phenomenal truth. Phenomenal truth is also called truth, because it is taken as truth by
98 S. B. I-I-4.
99. Satyasya satyam.-Brh. Up III-II-6.
100. Cetanascetanānām, Kath. Up. II-V-13. 101. Advaita Vedanta P.-13.
102. Mrtyoh sa mytyum gacchati ya idam naneva pasyati. Kath. Up. IV 11. 103. Mund. Up. 1-5.