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X11
ASHTAVAKRA SAMHITA
course of his Sâdhana. Even the striving for libera-
tion ceases when the goal is reached.
Chapter XV is unsurpassable for the sublimity of
its language and teaching alike. The disciple is
exhorted to realize that "It is verily through your
ignorance that the universe exists. In reality you alone
are. There is no Jiva or Ishwara other than you"
(XV. 16). This takes us to the acme of perfection
and to the highest point of realization.
One may
feel tempted to read in these utterances the anticipa-
tion of the doctrine known as Ekajivavâda (the
doctrine that only one individual subject exists). But
it would be more correct to consider the deliverances
of this kind as proceeding from the transcendental
point of view. The absolute identity of the Self and
the negation of a second Principle, spiritual or mate-
rial, are the cardinal principles acknowledged by
monistic Vedanta in all its schools. The recognition
of values and the ethical and intellectual disciplines
are valid only provisionally, that is to say, in the
lower plane of reality, where the influence of Avidya
is in force. But when the Avidya is destroyed
together with its satellites, there is no experience of
a second entity even in the phenomenal plane. In
other words, the phenomenal world disappears with
the cessation of its cause.
The later doctrines of Ekajivaváda (one subjecti-
ity) and Ajátavâda (no creation) also seek to empha-
ize the unreality of the phenomenal world and the
eality of the Self alone. There is absolutely no
lifference of opinion among the teachers of monistic
ASHTAVAKRA SAMHITA
course of his Sâdhana. Even the striving for libera-
tion ceases when the goal is reached.
Chapter XV is unsurpassable for the sublimity of
its language and teaching alike. The disciple is
exhorted to realize that "It is verily through your
ignorance that the universe exists. In reality you alone
are. There is no Jiva or Ishwara other than you"
(XV. 16). This takes us to the acme of perfection
and to the highest point of realization.
One may
feel tempted to read in these utterances the anticipa-
tion of the doctrine known as Ekajivavâda (the
doctrine that only one individual subject exists). But
it would be more correct to consider the deliverances
of this kind as proceeding from the transcendental
point of view. The absolute identity of the Self and
the negation of a second Principle, spiritual or mate-
rial, are the cardinal principles acknowledged by
monistic Vedanta in all its schools. The recognition
of values and the ethical and intellectual disciplines
are valid only provisionally, that is to say, in the
lower plane of reality, where the influence of Avidya
is in force. But when the Avidya is destroyed
together with its satellites, there is no experience of
a second entity even in the phenomenal plane. In
other words, the phenomenal world disappears with
the cessation of its cause.
The later doctrines of Ekajivaváda (one subjecti-
ity) and Ajátavâda (no creation) also seek to empha-
ize the unreality of the phenomenal world and the
eality of the Self alone. There is absolutely no
lifference of opinion among the teachers of monistic