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A History of Indian Philosophy, Volume 1

Footnote 1 Vedanta would have either pratijna


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style="text-align: justify;">[Footnote 1: Vedanta would have either pratijna, hetu and udaharana, or udahara@na, upanaya and nigamana, and not all the five of Nyaya, viz. pratijna, hetu, udahara@na, upanaya and nigamana.]

[Footnote 2: Vedantic notions of the pramana of upamana, arthapatti, s'abda and anupalabdhi, being similar to the mimam@sa view, do not require to be treated here separately.]

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of all our world experience. This goes directly against the jnatata theory of Kumarila that consciousness was not immediate but was only inferable from the manifesting quality (_jnatata_) of objects when they are known in consciousness.

Now Vedanta says that this self-luminous pure consciousness is the same as the self. For it is only self which is not the object of any knowledge and is yet immediate and ever present in consciousness. No one doubts about his own self, because it is of itself manifested along with all states of knowledge. The self itself is the revealer of all objects of knowledge, but is never itself the object of knowledge, for what appears as the perceiving of self as object of knowledge is but association comprehended under the term aha@mkara (ego). The real self is identical with the pure manifesting unity of all consciousness. This real self called the atman is not the same as the jiva or individual soul, which passes through

the diverse experiences of worldly life. Is'vara also must be distinguished from this highest atman or Brahman. We have already seen that many Vedantists draw a distinction between maya and avidya. Maya is that aspect of ajnana by which only the best attributes are projected, whereas avidya is that aspect by which impure qualities are projected. In the former aspect the functions are more of a creative, generative (_vik@sepa_) type, whereas in the latter veiling (_avara@na_) characteristics are most prominent. The relation of the cit or pure intelligence, the highest self, with maya and avidya (also called ajnana) was believed respectively to explain the phenomenal Is'vara and the phenomenal jiva or individual. This relation is conceived in two ways, namely as upadhi or pratibimba, and avaccheda. The conception of pratibimba or reflection is like the reflection of the sun in the water where the image, though it has the same brilliance as the sun, yet undergoes the effect of the impurity and movements of the water. The sun remains ever the same in its purity untouched by the impurities from which the image sun suffers. The sun may be the same but it may be reflected in different kinds of water and yield different kinds of images possessing different characteristics and changes which though unreal yet phenomenally have all the appearance of reality. The other conception of the relation is that when we speak of akas'a (space) in the jug or of akas'a in the room. The akas'a in reality does not suffer

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any modification in being within the jug or within the room. In reality it is all-pervasive and is neither limited (_avachinna_) within the jug or the room, but is yet conceived as being limited by the jug or by the room. So long as the jug remains, the akas'a limited within it will remain as separate from the akas'a limited within the room.


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