THE Doctrine of Maya - HolyBooks.com
THE Doctrine of Maya - HolyBooks.com THE Doctrine of Maya - HolyBooks.com
""90 THE DOCTRINE OF MAYAnature is not known as such at that time, isimaginedin the dark to be a snake, a line of water, a stick, orany one of numerous similar things, so is the Atmanimagined to be the variety of experience, Jiva,Prdna, etc. (ii. 17). All illusion vanishes when acomplete knowledge of the rope is attained, suchknowledge persisting for all time. So too is confirmed the right knowledge that all is one, viz., theAtman (ii. 12). It is only the power of illusionwhich makes us imagine the Atman as the varietyof numberless visible objects (ii. 19).As dream and illusion are entirely unreal, thoughactually perceived, so is the cosmos an illusion, anunreality, though experienced as real. Only theignorant regard such illusions as real. The Scriptural texts amply set forth the unreality of the cosmos (ii. 31). The absolute truth is that there is, as amatter of fact, no dissolution, no creation, none inbondage, no pupilage, none desirous of liberation,none liberated. In other words, when it is established that the Atman alone is real and all duality isan illusion, it follows that all that forms the subjectof experience, whether derived from ordinary intercourse or from sacred texts, is mere illusion.In theabsolute sense of the word, therefore, Destructionis impossible. So too creation, etc. (ii. 32). TheAtman is ever free from all imaginations and is neverin relation to any conditions. He is the negation ofthe phenomenal,because of his essential nature ofunity. But only the sages, free from attachment,
""DEVELOPMENT OF ITS CONCEPTION 91fear, anger, and well versed in the Scriptures, areable to perceive this truth (ii. 35).Having realized the Atman, the wise man shouldbe in the world like a block of inert matter, i.e.,being perfectly unmoved and unattached to theduality. In this way, though still being within theworld, he will transcend it ;from the point of viewof this world therefore, he will be a sort of block ofdead matter (ii. 36). This consciousness of the selfrealizationof the Atman should never cease (ii. 38).The third part ("Advaita")beginsthat the Atman, though appearing to givethe multiplicity of things all about us,with the ideabirth tois not in theleast affected by any such thing (iii. 2). Multiplicityisonly due to self-imposed and imagined limitations.The individuation of the Atman into the Jivasisnot a process of division. The division appears asreal. For instance, the Atman, being indivisibleand all-pervading, may be compared to ether (akasa) .It is not different from the ether enclosed in a jar ;the enclosure being destroyed, the limited akasamerges into mahdkdsa. So is Jiva merged in theAtman on the dissolution of the self-imposed adjuncts l (iii. 3. 4). Differences are only in form,capacity, name, etc., but that does not imply anyreal difference in akasa itself. This illustration mayfully apply to Jiva (iii. 6). As, again, akasa intercepted by a jar is neither a part nor an evolved1 On this compare Sankara on ii. i. 14 below.
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""90 <strong>THE</strong> DOCTRINE OF MAYAnature is not known as such at that time, isimaginedin the dark to be a snake, a line <strong>of</strong> water, a stick, orany one <strong>of</strong> numerous similar things, so is the Atmanimagined to be the variety <strong>of</strong> experience, Jiva,Prdna, etc. (ii. 17). All illusion vanishes when a<strong>com</strong>plete knowledge <strong>of</strong> the rope is attained, suchknowledge persisting for all time. So too is confirmed the right knowledge that all is one, viz., theAtman (ii. 12). It is only the power <strong>of</strong> illusionwhich makes us imagine the Atman as the variety<strong>of</strong> numberless visible objects (ii. 19).As dream and illusion are entirely unreal, thoughactually perceived, so is the cosmos an illusion, anunreality, though experienced as real. Only theignorant regard such illusions as real. The Scriptural texts amply set forth the unreality <strong>of</strong> the cosmos (ii. 31). The absolute truth is that there is, as amatter <strong>of</strong> fact, no dissolution, no creation, none inbondage, no pupilage, none desirous <strong>of</strong> liberation,none liberated. In other words, when it is established that the Atman alone is real and all duality isan illusion, it follows that all that forms the subject<strong>of</strong> experience, whether derived from ordinary intercourse or from sacred texts, is mere illusion.In theabsolute sense <strong>of</strong> the word, therefore, Destructionis impossible. So too creation, etc. (ii. 32). TheAtman is ever free from all imaginations and is neverin relation to any conditions. He is the negation <strong>of</strong>the phenomenal,because <strong>of</strong> his essential nature <strong>of</strong>unity. But only the sages, free from attachment,