THE Doctrine of Maya - HolyBooks.com

""""OBJECTIONS WITHIN THE VEDANTA 125Causality is the general law in the world (in Maya),but it has no warrant to transcend itself and ask,What is the cause of Maya ? The category onlyapplies within the phenomenal world, and at oncebreaks down when stretched out of it.Everythingwithin Maya has a cause, but Maya has no cause.The same fact would be stated by Kant in the wordsCausality is the universal law of the empiricalworld". Hence the question as to causality beingmeaningless in the present context, we are notobliged to answer it.Again, when Ramanuja suggests that as long asa real misguiding error, different from Brahman, isnot admitted, so long it is not possible to explain thethe theory," suggestion seems to us to convey hardlyany meaning, since the moment we grant a real existence to Maya, our whole theory falls with it a real;dualism between the two realities (facing each other)will be at once created, and this will in no way affordeven the slightest explanation of the theory. Wewonder how Ramanuja himself would try to explainthe theory even on these dualistic premises. Thewhole of this charge, therefore, is imaginary andfutile.4. The Charge of Anirvacanlyatvanupapatti.The Advaitins says that Maya is anirvacariiya,i.e., incapable of definition, because it is neither anentity (sat) nor a non-entity (asat).To hold such aview is impossible. All cognitions relate to entitiesor non-entities ;and if it be held that the object of