Book Title: World of Philosophy
Author(s): Christopher Key Chapple, Intaj Malek, Dilip Charan, Sunanda Shastri, Prashant Dave
Publisher: Shanti Prakashan

View full book text
Previous | Next

Page 804
________________ immutable and infinite. The unreal is that whose nature varies, changes and is subject to destruction.' Name and form world is, subject of change and destruction. Though it is real for all practical purposes, it is ‘Mithyā, apparent existence and anrta. The mundane world, thus, cannot be called real in the ultimate sense of the word. It is the only Brahman which is real in true sense. Now, if reality or Brahman, is non-dual, uncaused, uncreated, unchanging and the phenomenal world is mere appearance (mithyā), then the question naturally arises how this non-dual pure consciousness, i.e. Brahman appears as unreal manifold world of phenomena? How from the pure Brahman, the impure world of men and things came into existence? Advaitin has to explain how the one became many ? How this absolute is related to phenomenal world ? If Brahman be the cause of the world, will not the blemishes of the latter pertain to the former also ? will not Brahman cease to be truth, intelligence and bliss ? Will not the non-difference of Brahman be destroyed ? By merely stating that Brahman illusorily appears as the world will not satisfy the curiosity of inquirer into truth. Advaitins have to answer how the real appears as the transitory world. To attribute any kind of causality in an absolutely real sense to the immutable uncreated and transcendental Absolute will be logically absured. Sankara-the Advaita stalwart, thought that without the assumption of an extraneous principle, (which is already found in seedling form in the Upanişads)", it is not possible to account for the world-appearance. There must be admitted some principle or power which superimposes the manifold of sense on the supersensuous supreme Brahman- This extraneous principle is called Māyā by Sankara. This doctrine is specially introduced by Sankara as an explanatory factor and to satisfy the natural curiosity to know the why and how of appearances. This doctrine is a logical necessity for all the Absolutists to explain the otherwise inexplicable relation between the universe and the Absolute. Owing to this Māyā, the Brahman though itself absolutely non-dual, appears to be holding up diverse, discrete and finite appearnaces as innumerable, animate and inanimate objects of the universe. It is Māyā which gives rise to all kinds of phenomenal appearances recognised as various empirical entities (Vyāvahārika) and also to further appearances some times known as illusory objects (Prātibhāsika). So, besides one, non-dual Absolute Reality-Brahman, 755

Loading...

Page Navigation
1 ... 802 803 804 805 806 807 808 809 810 811 812 813 814 815 816 817 818 819 820 821 822 823 824 825 826 827 828 829 830 831 832 833 834 835 836 837 838 839 840 841 842 843 844 845 846 847 848 849 850 851 852 853 854 855 856 857 858 859 860 861 862 863 864 865 866 867 868 869 870 871 872 873 874 875 876 877 878 879 880 881 882 883 884 885 886 887 888 889 890 891 892 893 894 895 896 897 898 899 900 901 902 903 904 905 906 907 908 909 910 911 912 913 914 915 916 917 918 919 920 921 922 923 924 925 926 927 928 929 930 931 932 933 934 935 936 937 938 939 940 941 942 943 944 945 946 947 948 949 950 951 952 953 954 955 956 957 958 959 960 961 962 963 964 965 966 967 968 969 970 971 972 973 974 975 976 977 978 979 980 981 982 983 984 985 986 987 988 989 990 991 992 993 994 995 996 997 998 999 1000 1001 1002