THE Doctrine of Maya - HolyBooks.com
THE Doctrine of Maya - HolyBooks.com THE Doctrine of Maya - HolyBooks.com
"""""82 THE DOCTRINE OF MAYArepresenting a truth in a more concrete and simpleway to let it harmonize with the common understanding, repulsed by abstract truths. These peoplewant some concrete idea, which will give a colouringto their imagination whenever they venture to thinkabout the origin of the world in which they live andmove, and it is Theism which they will welcomeinstinctively.But how long and how far could such a separation between the Lord (Isvara) and the soul exist ?The natural consequence was a further degeneration,which in a clever way solved the dualism by strikingout one of its components, viz. ,the former. One hadto give way, and the empirical instinct in man wouldrather believe inthe existence of the soul than ofthe Isvara, which seemed more remote and was notwitnessed by the soul. In this struggle thereforethe conception of the Paramatman was ousted.There remained only the individual soul (namednow the Purusa) and the external real world(called the Prakrti). This is known as the Sankhyastandpoint, and may be called Atheism for want of abetter word. It may also be added very brieflythat the progressive realism further manifested itselftwo more aspects.inThe first was the denial even of the individualsoul.The existence of the world could not be denied,since it is perceived but one could doubt the reality;of the soul. Let us call those who did so Apsychists."This denial of the soul and the belief in an
""DEVELOPMENT OF ITS CONCEPTION 83external world only, which was more or less a streamof perceptions, changing and momentary, found itsplace in Buddhism. The second aspect was thefurthermost degeneration into gross materialism,which would even rob Buddhism of all idealisticleanings (or tendency). Only matter exists, andwhat is called mind is a mere product of it. Perception is the only way to knowledge, and all else isunreal. Such thoughts constituted the School ofCarvaka.Here we may stop so far as the degeneration of thePure Idealism is concerned ;it was impossible forthis degeneration to go further than the Carvakas,who are regarded as the extreme realists of Indianphilosophy.The short account we have sketched above on thissubject may perhaps seem to be a digression fromour subject proper, but even if so, it is quite intentional, since we believe that itmay help topresent our Idealism in its relation to other stages ofthought, most of which are themselves found in theUpanisads. So long as these are not viewed in theirmutual relation and coherence, it is not to be wondered that one may accuse the Upanisads of manifest contradictions. But a general view of the wayin which the basic truth of the Upanisads, the doctrine of the sole reality of Brahman, degenerated,or developed from another standpoint, into themore realistic stages of thought in order to adaptitself to the empirical tendencies innate in all of
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""DEVELOPMENT OF ITS CONCEPTION 83external world only, which was more or less a stream<strong>of</strong> perceptions, changing and momentary, found itsplace in Buddhism. The second aspect was thefurthermost degeneration into gross materialism,which would even rob Buddhism <strong>of</strong> all idealisticleanings (or tendency). Only matter exists, andwhat is called mind is a mere product <strong>of</strong> it. Perception is the only way to knowledge, and all else isunreal. Such thoughts constituted the School <strong>of</strong>Carvaka.Here we may stop so far as the degeneration <strong>of</strong> thePure Idealism is concerned ;it was impossible forthis degeneration to go further than the Carvakas,who are regarded as the extreme realists <strong>of</strong> Indianphilosophy.The short account we have sketched above on thissubject may perhaps seem to be a digression fromour subject proper, but even if so, it is quite intentional, since we believe that itmay help topresent our Idealism in its relation to other stages <strong>of</strong>thought, most <strong>of</strong> which are themselves found in theUpanisads. So long as these are not viewed in theirmutual relation and coherence, it is not to be wondered that one may accuse the Upanisads <strong>of</strong> manifest contradictions. But a general view <strong>of</strong> the wayin which the basic truth <strong>of</strong> the Upanisads, the doctrine <strong>of</strong> the sole reality <strong>of</strong> Brahman, degenerated,or developed from another standpoint, into themore realistic stages <strong>of</strong> thought in order to adaptitself to the empirical tendencies innate in all <strong>of</strong>
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