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Traverses on less trodden path...
Asanga's doctrine of ignorance or illusion is also rooted in the Upanişads. The impartial examination of Upanişadic ideology makes it very clear that there are definite traces of doctrine of Avidyā or illusion in the Uqanişadic literature. išāvāsya Upanişad states that truth is veiled in this Universe by a vessel of gold and it invokes the grace of sun God to lift up the golden vessel and allow the truth to be seen 46 Kathopanişad tells us that we are not able to see the truth because we are blinded by illusion, Fools steeped in ignorance, wise in their own conceit and regarding themselves as learned go about staggering like blind men led by the blind. 47 Similar idea is found in the Chāndogya Upanişad also. It states that a cover of untruth hides the ultimate truth from us, just as the surface of the earth hides from us the goldedn treasure that is hidden inside it. 48 The word aprta ( untruth) is used here in the sense of ignorance or illusion. Again, Chārdogya makes this idea very clear by stating that everything besides the Brabman or Atman is merely a word, a mode and a name.* 9 Pragna Upadişad tells us that without removing ignorance in us, we are not able to see the truth as it is. 'One cannot reach the world of Brahman unless we have shaken oft the crookedness in us, the falsehood in us, the illusion (Māyā) in us. 50
Asanga develops the same doctrine of ignorance (Avidyā) or illusion (Māyā) which is already found in the Upaaişads, though not in a full-fledged form. Avidyā or ignorance hides the truth. Therefore, it is called SamvȚlisat ya. The one truth or non-dual reality is seen in the form of a world of subject-object duality through force of Avid ya. This subject-object duality is an illusion. It is an appearance. Really there is nothing in the world, except this reality, in the true sense of the word.51 Except this pure consciousness, everything is name and form (nåmamátra) and imaginary.59 The elements of existence, subject-object duality etc.,
46. Hiranmayena pätreņa satyasyāpihitam mukham, Tattvam pūşan apavrņu salyadhar.
maya drstaye. Isa. Up. 15. 47. Avidyāyām antare vartamānih svayam dhirah panditam nanyamänäh dandramya
māņāh pariyanti nūdhāh andhenaiva niyamani yathandbah. Kach. Up. I-[[-5. 48. Ta ime satyäh kämäl anstäpidhānah teşam satyārām satan antamapaidhänain. Yo
yobi asya itah praiti na tamiha darśapaya labhate....tadyatbāpi hiranyanidbimni hitam aksetra jňal uparyupari sancaranto na vindeyulevameva imāli sarväh prajāli
harahargacchanty ah enam brahmalokam na vindanti apsteņa bi pratyudhal. Chā.
Up. VIII-III-1-2, 49. Chā. Up. VI-1-4. 50. Teşām asau virajo brahmaloko pa yeşu jibmam anrtain na mäyä сeti. Pra. Up. 1-16. SI, MSA, XI-15. 52. MSA. IX-81.
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