THE Doctrine of Maya - HolyBooks.com
THE Doctrine of Maya - HolyBooks.com THE Doctrine of Maya - HolyBooks.com
"""""""""78 THE DOCTRINE OF MAYAlife spring forth, all worlds, all gods, all living beings(Brh. ii. i. 20). The same illustrations are furtherset out at length in Mund. Up. i. i. 7 and ii. i. i.The one notable point in this connexion is thatat this stagethe Atman who creates the world isidentical with that who lives in it. 1 Brahman isthe Atman. \ The universal Self,the creator of theworld, is not different from the individual Self withineach of us. Brahman is thus the psychic principle.It isnot in any way divided into so many Atmans,but is present as a whole within each of us. It isnot an aggregate of the Atmans but the whole of theAtman. The well-known Vedantic formulas tattvam asi," That art thou (Chand. Up. vi. 8. 7),and aham brahmdsmi," I am Brahman (Brh. i.4. 10), amply corroborate the idea. We have alreadyreferred to a passage (Brh. iii. 4, and iii. 5), where theBrahman that is within all asinquiry as to thesoul is answered as It isthy soul that is withinall,"which as the knowing subjectis itself unknowable.Keeping in view the remoteness of the age whenthe authors of the Upanisads breathed on this earth,:it strikes us as something really wonderful to graspthis relation of identity between God and man soclearly as they did. This is a thought that will everbe one of the fundamental postulates of all futuremetaphysics. v,The same has been discovered in1 Cf. above, e.g., "Tat srstva tad eva anupravisat."Taitt. Up.ii. 6.
""DEVELOPMENT OF ITS CONCEPTION 79rather a circuitous way long after by Western thinkersas well, and we believe that in spite of all the threatsof materialistic, atheistic and pragmatistic movements the present century witnesses here and there,or other destructive tendencies that the future maywitness, this one principle of the identity of the Atmanwith the Absolute will ever remain unshaken.Take away this principle and you destroy all metaphysics worth the name.Now, the adaptation of the higher truth to theempirical understanding went still further. Thisidentity of the creative principle with our inner selfwas not so attractive to the hard-headed men accustomed to look always to the external. They failedtp understand how the great and infinite Brahmanwho created the world could be the same as the littleAtman within us of the size of a thumb (angusthamatrah).Oh," they would say, the proclaimedidentity is not true, it is meaningless to us ;even ifit be true, it isbeyond us to understand it." Thisnecessitated a further concession to suit the innateempirical tendencies of such people in fact, all ofus as men do have such tendencies, and our inefficientintellect fails to grasp this higher truthand it washeld that the Atman who creates the world may bedistinguished from that who is within us. The formerwas called the Paramatman (the Great Atman) orthe Isvara (the Governor), and the latter, theJivatman (the individual Atman). Cosmogonismthus paved the way to Theism. The distinction
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"""""""""78 <strong>THE</strong> DOCTRINE OF MAYAlife spring forth, all worlds, all gods, all living beings(Brh. ii. i. 20). The same illustrations are furtherset out at length in Mund. Up. i. i. 7 and ii. i. i.The one notable point in this connexion is thatat this stagethe Atman who creates the world isidentical with that who lives in it. 1 Brahman isthe Atman. \ The universal Self,the creator <strong>of</strong> theworld, is not different from the individual Self withineach <strong>of</strong> us. Brahman is thus the psychic principle.It isnot in any way divided into so many Atmans,but is present as a whole within each <strong>of</strong> us. It isnot an aggregate <strong>of</strong> the Atmans but the whole <strong>of</strong> theAtman. The well-known Vedantic formulas tattvam asi," That art thou (Chand. Up. vi. 8. 7),and aham brahmdsmi," I am Brahman (Brh. i.4. 10), amply corroborate the idea. We have alreadyreferred to a passage (Brh. iii. 4, and iii. 5), where theBrahman that is within all asinquiry as to thesoul is answered as It isthy soul that is withinall,"which as the knowing subjectis itself unknowable.Keeping in view the remoteness <strong>of</strong> the age whenthe authors <strong>of</strong> the Upanisads breathed on this earth,:it strikes us as something really wonderful to graspthis relation <strong>of</strong> identity between God and man soclearly as they did. This is a thought that will everbe one <strong>of</strong> the fundamental postulates <strong>of</strong> all futuremetaphysics. v,The same has been discovered in1 Cf. above, e.g., "Tat srstva tad eva anupravisat."Taitt. Up.ii. 6.
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