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Traverses on less trodden path...
all phenomena are created by the imperfect notions of the finite mind. All existence is therefore like a reflection in a mirror, without substance, only a pbantom of the mind. 23 The Absolute is non-dual, but the phenomenal world of objects is appearance or illusory. Ignorance colours the true model in the finite mind. As there is an influence at work, there arise false imperfect ideas. On account of influence of ignorance this manifold world of phenomena arises. 2. The same idea found in earlier texts is fully developed by Asanga and credit goes to him for giving perfect shape to this doctrine of illusion or ignorance. All these words, such as ignorance, illusion, Bbrāoti, Māyā are used as synoyms by Asanga. Asanga was not fully satisfied with his predecessors, explanation to a question how this non-dual pure consciousness appears as a manifold world of phenomena. To attribute any kind of causality in an absolutely real sense to the immutable, uncreated and transcendent Absolute will be logically absurd. To solve this vexed problem, Asanga has developed this doctrine of Māyā or illusion owing to the influence of which consciousness,
though itself absolutely non dual, appears to be holding up diverse discrete and finite appearances as jnumerble, animate and inanimate objects of the universe. Pure consciousness influenced by ignorance gives rise to all phenomenal appearances recognised as various empirical eotities (paratantra) and also to further appearances sometimes known as illusory objects25 (Parikalpita). So, besides the one non-dual Absolute Reality there has to be assumed a universal diversifying factor or effectuating principle. Thus, assumption of illusion or ignorance is the only solution to the question which unavoidably arises as to how this one non-dual transcendental Reality is to be ralated to the complications of diverse becomings, pseudo realities in the form of inumerble appearances as multiple empirical or illusory entities. Illusion or ignorance must be accepted, however illusory in its ultimate nature. It has no existence of its own It is yet not entirely upreal as it produces the objective world. Hlusion being itself unreal, cannot exist by itself. In iiself it is nothing. 26 Its existence is inferred through its function Its main function is the creation of subject-object duality. All entities of the universe, are thus only diverse appearances appraised as so many real or illusory entities from the view point of relativity and arising from and lasting upto the termination of ignorance.
Illusion exists in the Absolute.a? In other words, Absolute is the locus of Māyā. Yet it is nothing. It exists in the real so long as the Rea' 23. Awakening of Faith -T. Richard, ed. A. H. Walton, London, 1961, p. 55. 24. Ibid-p 60. 25. MSA-IX, 15. 25. Svayam asadapi yad akarena pratibhasate sa bräntih malvat-MVSBT-1. 18. 27, MSA-XI. 13.
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