World of Philosophy

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

Page 818

mean any violation of the law of contradiction. Real means, absolutely real and unreal means “absolutely'non-existent, and Māyā or Avidyā is neither. These two terms are not contradictories and hence the Law of contradiction and excluded Middle are not overthrown. The Law of contradiction is fully maintained since all that which can be contradicted is said to be false. The Law of excluded Middle is not overthrown, since absolutely real and "absolutely unreas are not exhaustive. Mandana Miśra, a contemporary of Sankara rightly pointed out while defending anirvacaniyattva of Māyā or Avidyā, that “Māyā is false appearance. It is neither existent ror non-existent. If it were the characteristic nature of anything, then whether one with it, or different from it, it would be a real thing and could not then be called Avidyā. If it were utterly non-existent, it would be like the sky - flower and would have no bearing on practical experience as Avidyā has. Thus, Avidyā has to be recognised as indescribable. This is an explanation which should be accepted by adherents of all the different schools of thought.93 Really, the word Māyā signifies what is inconsistent and inexplicable, had it been consistent and explicable it would not be Māyā but would be real.94 It is also unwise to say that, existence of Māyā or Avidyā cannot be proved by any accredited means of knowledge. Avidyā is perceived in the forms of 'I am ignorant', I do not know myself or any body else'. Here negation of knowledge is not perceived, since negation implies the object negated, 'I do not know', this perception apprehends general nescience. If does not apprehend negation of a particular object. Perception of nescience is different from perception of negation of a particular object. It can be known by non - apprehension. In dreamless sleep general nescience is perceived. It leaves an impression behind. On waking from sleep it is revived, and brings about the recollection''I do not know anything during deep sleep.' "Thus, nescience is perceived. Even we perceive snake on a rope. Māyā is also inferred through its effects, (kāryānumeyā). It is already pointed out that even scriptures speak of Māyā, which can be get rid of. Prakāśānanda, an Advaitic thinker gives different picture. He states that Ajñāna or Avidyā cannot be established by any of the Pramānās for the two are as opposed as darkness and light. Ajñāna is vouched for by the witness so, it is superfluous to ask how it can be proved.96 It is argued by the Rāmānuja that, there is no remover of Avidyā, because, knowledge of attributeless and undifferentiated Brahman is not at all possible. But Sruti speaks of Nirguna Brahman. Nirguna
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