Published Paper Details:

The Subject of Ajnan in Vedanta Philosophy


Unmanifested, Asanga, Maya, Chaitanya, Avidya.  

In Advaita Vedanta, Brahman is recognized as the only transcendental substance. Advaitavedanti calls all beings identical with Brahman. Advaitivedanti does not call the fiery world that the living being experiences in its four sides as the transcendental good substance. Advaita considers the world as the third type of falsity, separating it from good and bad matter. If the world were a second transcendental good substance other than Brahman, then non-dualism would not be possible. The falsity of the world is necessary for the sake of advaita siddhi. If the world evolves from a good substance, then the world will also be a good substance, but for Advaita Vedanti, the falsity of the world is necessary, so Advaita admits ignorance as a false material cause of the world. Such ignorance is also the subject of Advaita Vedanta's 'Prithak Prasthan' or extraordinary theme. All the Advaitacharyas have accepted the falsity of ignorance as the false element of the world, but there is a difference of opinion among the Advaitacharyas on the question of where ignorance resides and what is the subject of ignorance. Among the three main branches of Advaita Vedanta, Brahman is accepted as the refuge and subject of ignorance in the Bharsa branch. On the other hand, the Bhamti sect accepts Jiva as the refuge of ignorance and Brahman as the subject of ignorance. And it is in this context that Acharya Shankar in his Brahmasutra Commentary on the Third Sutra of Anumanikadhikaran has defined the refuge and subject of ignorance. This article is intended to reveal how Acharya Shankar defined the refuge and subject of ignorance.


Paper ID : tirj/January23/article-6

Page No :  69-72

Published In :Volume 3, Issue 1

DOI (Digital Object Identifier) : 

E ISSN : 2583-0848

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