Traverses on Less Trodden Path of Indian Philosophy and Religion

Author(s): Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

Page 102

Conception of Mäyä...
93 all-pervading. 18 It is the highest reality which is permanent and eternal. 1 It is uncaused, unoriginated, and self-existent. It is pure knowledge. 15 It is unlimited bliss. 16
If the nature of reality is such, then the problem is how this non-dual pure consciousness appears as unreal manifold world of phenomena. In other words, how is this Absolute related to the phenomenal world ? To solve this problem of relation between noumena and phenomena, appearance and reality, one and many, Asanga has advocated the theory of illusion (māyā) as an explanatory factor. This doctrine is a logical necessity for all the Absolutists to explain the otherwise inexplicable relation between the universe and the Absolute. This doctrine of illusion is introduced to satisty the natural curiosity to know the why and how of appearances. The seed of this doctrine is found in the earliest texts of the Prajñāpāramitā literature, works of Nagarjuna, Lankavatārasutra and in Ašvagboşa's writings. The Aspasāhasrikā Prajñāpāramita-the earliest work of Mahāyāna literature, states that everything is like a dream, like illusion, thought construction and thus unreal.17 Even Nirvāna is said to be like illusion, and dream 18 The Samādbirājasūtra of Mabayāna literature also tells us that all things have no self-substance, they are like the air castle of the Gandharvas, tbat they are like Māyā or mirage, 19 Nagarjuna, the great champion of Madhyamika school of thought holds a similar view. 20 Lankavatārasūtra treats the entire world as an illusion or as similar to Māyā 21 All the things are Māyā, because they are unreal like the flash of lightning wbich is seen as quickly appearing and disappearing. All things are unborn and thus do not exist. They are like the air-castle of the Gandharvas, like a dream, like the creation of a magical power. 22 Even Ašvaghosa, the great master of Mahāyāna Buddhism, clearly states that
13. Aprameyam acintyam ca vibhut vam bauddbamisyale-Ibid-IX, 40. 14. Mahābodhim nityām dhruvam-Ibid-50. 15. Ibid-1X. 3; XXI. 44. 16. Ibid-V 8, commentary. 17. Astasahasrikā Prajñāpăramitā-1.P, 8. XXVIII-p-230, XXXI. 254, ed. P. L. Vaidya,
Pub. Mitbila Institute, Darbhanga, Bihar, 1960. 18. Nirvāṇamapi devaputra māyopamān svarnopamān-Ibid, II. p. 20. 19. Samadhirūjashtra, IX, 11, 17. quoted by Candrakirti in Prasannapada on Madhya.
maka Šāstra-VII. 34, p. 71. 20. Yathi māya yatha svapno gandharvanagaram yathā--M.S.-VII. 34; XVII. 33,
XXIII. 8-9. 21. Saddharma Lankavatārasitra-X. 126, 144, 228, 23, 251, 279, 291 ed., Dr. P. L.
Vaidya, Mithila Institute, Darbhanga, 1963. 22, Gandharvanagarasvapnam ayanirmānasadzsal-Ibid, X. 144.