World of Philosophy

Author(s): Christopher Key Chapple, Intaj Malek, Dilip Charan, Sunanda Shastri, Prashant Dave
Publisher: Shanti Prakashan

Page 892

the influence of ignorance.43 It is only consciousness which appears as manifold world of phenomena.44 The Reality (Tattva) or Citta (pure Consciousness) is one only and it is by its very nature self-luminous consciousnesses.45 All dharmas i.e., elements of existence, worldly experiences, phenomenal world of subject-object, etc., are merely relative, dependent. They are ultimately unreal because they are neither existence nor non-existence, nor both, nor neither. They are like that of magical figures created by a magician. They are thus, indescribable, mere appearances. The very fact that they are appearances implies that there must be reality of which they are mere appearances. The theory of momentariness applies to phenomena only. Reality is above phenomena and is indescribable absolute Consciousness.
Asanga's doctrine of ignorance or illusion is also rooted in the Upanisads. The impartial examination of Upanisadic ideology makes it very clear that there are definite traces of doctrine of Avidyā or illusion in the Uqanisadic literature. Iśāvāsya 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 golden treasure that is hidden inside it.48 The word anrta (untruth) is used here in the sense of ignorance or illusion. Again, Chāndogya makes this idea very clear by stating that everything besides the Brahman or Ātman is merely a word, a mode and a name.*9 Praśna Upanisad 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 off the crookedness in us, the falsehood in us, the illusion (Māyā) in us.So
Asanga develops the same doctrine of ignorance (Avidyā) or illusion (Māyā) which is already found in the Upanisads, though not in a full-fledged form. Avidyā or ignorance hides the truth. Therefore, it is called Samvrtisatya. The one truth or non-dual reality is seen in the form of a world of subject-object duality through force of Avidyā. This subjectobject 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 (namamatra) and imaginary.59 The elements of existence, subject-object duality etc., are mere appearance, superimposed on reality like magical figures created by tbe magician.53 The magical figures do not exist in reality but they appear to exist. Like Upanisadic thinkeis he says that, realising all things
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