Traverses on Less Trodden Path of Indian Philosophy and Religion

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

Page 104

Conception of Māyā
95
is not knowo. The appearances of subject-object duality is the result of ignorance. This ignorance can be determined to be neither distinct from nor identical with the basic reality. It is, nevertheless, undeniable both ontologically and epistemologically as existent, veritable and valuable in the empirical order of things until the realisation of reality. That means Avid ya being illusory can be described to be peither identical nor different from Reality and really it is not there at all from the view-point of reality. Sull it appears to be there as sometbing other than reality. Illusion cannot be a separate permanent reality. No absolutism will accept any permanent reality other than non-dual reality. Thus, illusion or Māyā must be an appearance; it appears to be veritable and real for all practical
purpose and intents, and to be ceaselessly functioning until the realisation of Reality itself. All the elements of existence are appearance like that of Maya. They can be said to be neither existent nor non-existent, like a magical elepbant produced by a magician. They cannot be called existent because they disappear after the removal of illusion. They cannot be called even non-existent because they exist so long as illusion is there. The most truthful description of the state of things as we experiences in this world of particulars will be to compare it with Māyā as created by the magician making use of whatever objects a man chooses; he makes a variety of phantom creations which appear to the spectators as real and substantial. But just as illusion or Mäyä is neither existent nor non-existent, similarly 1bese elements of existence are also said to be peither existent nor ponexistent,98 All the elements of the universe are thus diverse appearances only. Realisation of Reality (Tattva) is the last milestone or the end of illusion and it results into a disruption of all appearences. But so long as this milestone is not reached the unceasing and diverse modifications of Avidya contioue to hold up appearances further and further, Uotil reali. sation is achieved, it dominates the whole field of our existences and experiences as an irresistable, inexhaustible and un-definable power. Owing to tbis illusion, only the Absolute, non dual pure consciousness appears to have been divided and limited to finite existences.
Asanga advocates the Vijñanapariņāmavāda. He thinks that the phenomenal world is transformation of the pure-consciousness only. The absolute (pure consciousness) transcends everything, but tainted with ignorance, it manifests itself as subject-object duality.29 He analyses this entire process of phenomenalisation of pure consciousness, (which is on 28. Tatha bhāvāt taubā abhāvāt bhāvābhāva višesataḥ, sadasantah atha máyäbhá ye dharma
bhrāptilakşaņāḥ-Commentary : Tayońca bhāvābhāvayoravišiştat vat-santo'pi mäyäpi
caivam lakgaņā, tasmãnmayopamāḥ-MSA-XI. 27. 29. Cittamätrameva dvayapratibhāsamișyate, gcähyapratibhāsam grābaka prátibhāsam ca
-MSA-XI, 34, Com,