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"io8THE DOCTRINE OF MAYAphatically broughtstance, he remarks on page 488out than in Sankara. For inAll empiric action is true, so long as the knowledge ofthe Self is not reached, just as the action in dreams beforeawaking takes place. As long in fact as the knowledge ofunity with the true Self is not reached, one does not have aconsciousness of the unreality of the procedure connectedwith standards and objects of knowledge and fruits of works,but every creature, under a designation of I and mine,mistakes mere transformations for the Self and for characteristics of the Self, and on the other hand leaves out ofconsideration their original Brahman-Selfhood ;thereforebefore the consciousness of identity w r ith Brahman awakens,all worldly and Vaidic actions are ljustified."This fact is often ignored, and consequently theVedanta ischarged with fostering inaction, pessimism, leading finally to a zero-point, etc. Suchobjections are simply due to a misunderstanding orignorance of passages like these.With Sankara closes our survey of the doctrine ofMaya. The theory as held to-dayis in no way conflicting with the views of Sankara. After havingbeen made the object of polemics from differentquarters, this theory was againrevived with fullforce and vigour thoughit has never been dead inits influence by modern writers on the Vedanta.The same ideas of Gaudapada and Sankara were stillfurther elaborated, though the style of expression1The spirit of such passages is exactly analogous toKant s axiom that the transcendental ideality of the worlddoes not exclude its empiric reality.
""""DEVELOPMENT OF ITS CONCEPTION 109became more and more laboured and technical.It isnot the aim of this chapter to enter into the forms inwhich it is exhibited in the present day. In allparts of India are still found in large numbers peoplewho, after having thoroughly studied the variousschools of Indian philosophy, acquire a peculiarattachment to the Vedanta, especially to the Advaitaschool of Saiikara. The doctrine of Mayais thefoundation-stone on which they rear the whole superstructure of their philosophy of life. The religion ofthe cultured Indians in modern times is identicalwith their philosophy, which has two aspects :exoterically, it is monotheistic, with the belief thatthe one Atman manifests itself in various forms, whichare taken as means (sadhanas) or symbolsof attaining the Atman this is the lower aspect ofthe two ;esoteric ally,monotheism has no place tohold, since it is not the final truth ;the only metaphysical reality of the Absolute, Sat, Cit and Ananda,is held to be no other than the Self, and all exertionsare directed towards realizing this very fact. Theconception of Maya has comforted many a perplexedmind.Ekasyanekamurtitvamyugapat paramatmanah,saccidanandarupasyasidhyen mayam rte katham."11From an unpublished MS. (Mayavddadarpand) latelyadded to the Bodleian Library, Oxford,
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Presented to theLIBRARY of theUNIVE
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THE DOCTRINE OFMAYAIn the Philosoph
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PREFACETHE Doctrine of Maya is the
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PREFACExiOffice, Professor L. D. Ba
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""xivCONTENTSPAGEkya s Id
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8Vide R.V. i. n, 32, 33, 51, 53, 54
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HISTORY OF THE WORD "MAYA&quot
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DEVELOPMENT OF THECONCEPTION OF MAY
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