Conception of Matter According to Nyaya-Vaicesika by M. A. Umesha Mishra, JHA & Mm. Pandita Gopinath Kaviraj, M.

By M. A. Umesha Mishra, JHA & Mm. Pandita Gopinath Kaviraj, M. A. Mm. Dr. Ganganatha

Indian philosophy

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114 The former holds that the objective world has no existence apart from its cognition in which it reveals itself like the dream-appearances. The jar, for instance, perceived by one just now has no existence in itself; but it exists in so far as it is perceived and ceases to exist as soon as it ceases to be perceived. 115 This view represents the extreme orthodox Idealistic view. Realism has nothing to do with this theory. The latter is the pragmatic Vedanta view, according to which the objective world representing merely name and form {ndmarupa) has got an existence even apart from our perception of it.

113 119 Vastutab hi atra jo'jam pramdtdpi sa prameya eva, sa tit pramMtrfkriyamana acchfrditapram>yatmaka evocyate. IPV^ p. 211. 118 Afttaf? , p. 13. i] INTRODUCTORY 31 This is all to show the realistic nature of this school of thought. The peculiar nature of the prameyas> that is, the nature of their being jndnasvariipa and the realistic nature of the school differeniate it from all other schools under Realism. It is due to this verynature oiprameya that it is suggested to name this system as Ideo-Realistfc School.

30-35; SLS, pp. 350-356.. VSM,p. 25. }Z CONCESSION OF MATTER [ CH. implies Unity in Pure Sattd which is Brahman, the Supreme Eternal Reality, and the unreality of everything else. The second refers to the reality of the objective world. No doubt, Brahman is the permanent reality but the objective world also has got empirical existence even apart from our perception of it. The objects of the world are proved to possess an empirical existence through the various means of right cognition. It is a fact that the sensible world is but a manifestation of the Maya and is not real in the sense in which Brahman is real, and it is after all illusory.

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