A History of Indian Philosophy, Vol. 1 - Surendranath Dasgupta (free ebook reader for android .txt) 📗

as the world; but as in the case when the "this" before us is found to be a piece of conch-shell, the silver is at once dismissed as having had no existence in the "this" before us, so when the Brahman, the being, the reality, is once directly realized, the conviction comes that the world never existed. The negation of the world-appearance however has no separate existence other than the comprehension of the identity of the real. The fact that the real is realized is the same as that the world-appearance is negated. The negation here involved refers both to the thing negated (the world-appearance) and the

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negation itself, and hence it cannot be contended that when the conviction of the negation of the world is also regarded as false (for if the negation is not false then it remains as an entity different from Brahman and hence the unqualified monism fails), then this reinstates the reality of the world-appearance; for negation of the world-appearance is as much false as the world-appearance itself, and hence on the realization of the truth the negative thesis, that the world-appearance does not exist, includes the negation also as a manifestation of world-appearance, and hence the only thing left is the realized identity of the truth, the being. The peculiarity of this illusion of world-appearance is this, that it appears as consistent with or inlaid in the being (sat) though it is not there. This of course is dissolved when right knowledge dawns. This indeed brings home to us the truth that the world-appearance is an appearance which is different from what we know as real (sadvilak@sa@na); for the real is known to us as that which is proved by the prama@nas, and which will never again be falsified by later experience or other means of proof. A thing is said to be true only so long as it is not contradicted; but since at the dawn of right knowledge this world-appearance will be found to be false and non-existing, it cannot be regarded as real [Footnote ref l]. Thus Brahman alone is true, and the world-appearance is false; falsehood and truth are not contrary entities such that the negation or the falsehood of falsehood will mean truth. The world-appearance is a whole and in referring to it the negation refers also to itself as a part of the world-appearance and hence not only is the positive world-appearance false, but the falsehood itself is also false; when the world-appearance is contradicted at the dawn of right knowledge, the falsehood itself is also contradicted.

Brahman differs from all other things in this that it is self-luminous (svaprakâs'a) and has no form; it cannot therefore be the object of any other consciousness that grasps it. All other things, ideas, emotions, etc., in contrast to it are called d@rs'ya (objects of consciousness), while it is the dra@s@tâ (the pure consciousness comprehending all objects). As soon as anything is comprehended as an expression of a mental state (v@rtti), it is said to have a form and it becomes d@rs'ya, and this is the characteristic of all objects of consciousness that they cannot reveal themselves apart from being manifested as objects of consciousness through a mental state.

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[Footnote 1: See Advaitasiddhi, Mithyâtvanirukti.]

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Brahman also, so long as it is understood as a meaning of the Upani@sad text, is not in its true nature; it is only when it shines forth as apart from the associations of any form that it is svaprakâs'a and dra@s@tâ. The knowledge of the pure Brahman is devoid of any form or mode. The notion of d@rs'yatva (objectivity) carries with it also the notion of ja@datva (materiality) or its nature as non-consciousness (ajñânatva) and non-selfness (anâtmatva) which consists in the want of self-luminosity of objects of consciousness. The relation of consciousness (jñâna) to its objects cannot be regarded as real but as mere illusory impositions, for as we shall see later, it is not possible to determine the relation between knowledge and its forms. Just as the silver-appearance of the conch-shell is not its own natural appearance, so the forms in which consciousness shows itself are not its own natural essence. In the state of emancipation when supreme bliss (ânanda) shines forth, the ânanda is not an object or form of the illuminating consciousness, but it is the illumination itself. Whenever there is a form associated with consciousness, it is an extraneous illusory imposition on the pure consciousness. These forms are different from the essence of consciousness, not only in this that they depend on consciousness for their expression and are themselves but objects of consciousness, but also in this that they are all finite determinations (paricchinna), whereas consciousness, the abiding essence, is everywhere present without any limit whatsoever. The forms of the object such as cow, jug, etc. are limited in themselves in what they are, but through them all the pure being runs by virtue of which we say that the cow is, the jug is, the pot is. Apart from this pure being running through all the individual appearances, there is no other class (jâti) such as cowness or jugness, but it is on this pure being that different individual forms are illusorily imposed (gha@tâdîkam sadarthekalpitam, pratyekam tadanubiddhatvena pra@tîyamânatvât). So this world-appearance which is essentially different from the Brahman, the being which forms the material cause on which it is imposed, is false (_upâdânani@s@thâiyaniâbhâvapratiyogitvalak@sa@namithyâtvasiddhi@h —as Citsukha has it).

The nature of the world-appearance, phenomena.

The world-appearance is not however so illusory as the perception of silver in the conch-shell, for the latter type of worldly illusions is called prâtibhâsika, as they are contradicted by other

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later experiences, whereas the illusion of world-appearance is never contradicted in this worldly stage and is thus called vyavahârika (from vyavahâra, practice, i.e. that on which is based all our practical movements). So long as the right knowledge of the Brahman as the only reality does not dawn, the world-appearance runs on in an orderly manner uncontradicted by the accumulated experience of all men, and as such it must be held to be true. It is only because there comes such a stage in which the world-appearance ceases to manifest itself that we have to say that from the ultimate and absolute point of view the world-appearance is false and unreal. As against this doctrine of the Vedânta it is sometimes asked how, as we see the reality (sattva) before us, we can deny that it has truth. To this the Vedânta answers that the notion of reality cannot be derived from the senses, nor can it be defined as that which is the content of right knowledge, for we cannot have any conception of right knowledge without a conception of reality, and no conception of reality without a conception of right knowledge. The conception of reality comprehends within it the notions of unalterability, absoluteness, and independence, which cannot be had directly from experience, as this gives only an appearance but cannot certify its truth. Judged from this point of view it will be evident that the true reality in all our experience is the one self-luminous flash of consciousness which is all through identical with itself in all its manifestations of appearance. Our present experience of the world-appearance cannot in any way guarantee that it will not be contradicted at some later stage. What really persists in all experience is the being (sat) and not its forms. This being that is associated with all our experience is not a universal genus nor merely the individual appearance of the moment, but it is the being, the truth which forms the substratum of all objective events and appearances (ekenaiva sarvânugatena sarvatra satpratîti@h). Things are not existent because they possess the genus of being (sat) as Nyâya supposes, but they are so because they are themselves but appearance imposed on one identical being as the basis and ground of all experience. Being is thus said to be the basis (adhi@s@thâna) on which the illusions appear. This being is not different with different things but one in all appearances. Our perceptions of the world-appearance could have been taken as a guarantee of their reality, if the reality which is supposed of them

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could be perceived by the senses, and if inference and s'ruti (scriptures) did not point the other way. Perception can of course invalidate inference, but it can do so only when its own validity has been ascertained in an undoubted and uncontested manner. But this is not the case with our perceptions of the world-appearance, for our present perceptions cannot prove that these will never be contradicted in future, and inference and s'ruti are also against it. The mere fact that I perceive the world-appearance cannot prove that what I perceive is true or real, if it is contradicted by inference. We all perceive the sun to be small, but our perception in this case is contradicted by inference and we have hence to admit that our perceptions are erroneous. We depend (upajîvya) indeed for all our transactions on perception, but such dependence cannot prove that that on which we depend is absolutely valid. Validity or reality can only be ascertained by proper examination and enquiry (parîk@sâ), which may convince us that there is no error in it. True it is that by the universal testimony of our contemporaries and by the practical fruition and realization of our endeavours in the external world, it is proved beyond doubt that the world-appearance before us is a reality. But this sort of examination and enquiry cannot prove to us with any degree of satisfaction that the world-appearance will never be contradicted at any time or at any stage. The Vedânta also admits that our examination and enquiry prove to us that the world-appearance now exists as it appears; it only denies that it cannot continue to exist for all times, and a time will come when to the emancipated person the world-appearance will cease to exist. The experience, observation, and practical utility of the objects as perceived by us cannot prove to us that these will never be contradicted at any future time. Our perception of the world-appearance cannot therefore disprove the Vedânta inference that the world-appearance is false, and it will demonstrate itself to be so at the time when the right knowledge of Brahman as one dawns in us. The testimony of the Upani@sads also contradicts the perception which grasps the world-appearance in its manifold aspect.

Moreover we are led to think that the world-appearance is false, for it is not possible for us to discover any true relation between the consciousness (d@rk) and the objects of consciousness (d@rs'ya). Consciousness must be admitted to have some kind of

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connection with the objects which it illumines, for had it not been so there could be any knowledge at any time irrespective of its connections with the objects. But it is not possible to imagine any kind of connection between consciousness and its objects, for it can neither be contact (sa@myoga) nor inherence (samavâya); and apart from these two kinds of connections we know of no other. We say that things are the objects of our consciousness, but what is meant by it is indeed difficult to define. It cannot be that objectivity of consciousness means that a special effect like the jñâtatâ of Mîmâ@msâ is produced upon the object, for such an effect is not admissible or perceivable in any way; nor can objectivity also mean any practical purpose (of being useful to us) associated with the object as Prabhakâra thinks, for there are many things which are the objects of our consciousness but not considered as useful (e.g. the sky). Objectivity also cannot mean that the thing is the object of the thought-movement (jñâna-kâra@na) involved in knowledge, for this can only be with reference to objects present to the perceiver, and cannot apply to objects of past time about which one may be conscious, for if the thing is not present how can it be made an object of thought-movement? Objectivity further cannot mean that the things project their own forms on the knowledge and are hence called objects, for though this may apply in the case of perception, it cannot be true of inference, where the object of consciousness is far away and does not mould consciousness after its own form. Thus in whatever way we may try to conceive manifold things existing separately and becoming objects of consciousness we fail. We have also seen that it is difficult to conceive of any kind of relation subsisting between objects and consciousness, and hence it has to be admitted that the imposition of the world-appearance is after all nothing but illusory.

Now though all things are but illusory impositions on consciousness yet for the illumination of specific objects it is admitted even by Vedânta that this can only take place through specific sense-contact and particular mental states (v@rtti) or modes; but if that be so why not rather admit that this can take place even on the assumption of the absolute reality of the manifold external world without?