2026-03-26 04:58:00 by akprasad
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INTRODUCTION
X111
Vedanta with regard to this supreme truth. The denial
of extra-subjective existence to the phenomenal world
is only a case of emphasis. And even when the provi-
sional validity and extra-subjective reality of the
phenomenal world is admitted by the author of the
Vivarana and his followers, there is no room for mis-
take that these grades of reality have only a relative
validity and they do not posit a second reality parallel
to or alongside of the Self. The admission of grades
in reality, lower and higher, is a methodological device
and is a concession to lower intellects. It is always
recognized that the apparent (Pratibhâsika) and the
conventional (Vyâvahárika) orders of reality are
rather phases of unreality, as absolute reality is denied
to them. All things other than the Self are only an
appearance, no matter however persistent and con-
sistent some of them may appear to be. The admis-
sion of provisional reality is not in conflict with the
central doctrine of Vedanta that only one Self exists,
as the reality accorded to the phenomenal world is
only vicarious, it being recognized that it shines in
borrowed light and apart from the substratum of the
Self over which it appears it has no existence
whatsoever.
In
Chapter XVIII is like the last chapter of the
Bhagavad-Gita a resumé of the previous teachings.
It is the summing up of the findings at the end.
it the nature of the liberated soul, who is still in life
(Jivanmukta), is described. To such a blessed person
the world of plurality and the gradations of values
have lost all their pretensions. The phenomenal
world stands exposed and the Maya is checkmated.
X111
Vedanta with regard to this supreme truth. The denial
of extra-subjective existence to the phenomenal world
is only a case of emphasis. And even when the provi-
sional validity and extra-subjective reality of the
phenomenal world is admitted by the author of the
Vivarana and his followers, there is no room for mis-
take that these grades of reality have only a relative
validity and they do not posit a second reality parallel
to or alongside of the Self. The admission of grades
in reality, lower and higher, is a methodological device
and is a concession to lower intellects. It is always
recognized that the apparent (Pratibhâsika) and the
conventional (Vyâvahárika) orders of reality are
rather phases of unreality, as absolute reality is denied
to them. All things other than the Self are only an
appearance, no matter however persistent and con-
sistent some of them may appear to be. The admis-
sion of provisional reality is not in conflict with the
central doctrine of Vedanta that only one Self exists,
as the reality accorded to the phenomenal world is
only vicarious, it being recognized that it shines in
borrowed light and apart from the substratum of the
Self over which it appears it has no existence
whatsoever.
In
Chapter XVIII is like the last chapter of the
Bhagavad-Gita a resumé of the previous teachings.
It is the summing up of the findings at the end.
it the nature of the liberated soul, who is still in life
(Jivanmukta), is described. To such a blessed person
the world of plurality and the gradations of values
have lost all their pretensions. The phenomenal
world stands exposed and the Maya is checkmated.