FREE BOOKS

Author's List




PREV.   NEXT  
|<   16   17   18   19   20   21   22   23   24   25   26   27   28   29   30   31   32   33   34   35   36   37   38   39   40  
41   42   43   44   45   46   47   48   49   50   51   52   53   54   55   56   57   58   59   60   61   62   63   64   65   >>   >|  
in so far as it is associated with Maya. In this latter quality Brahman is more properly called I/s/vara, the Lord. Maya, under the guidance of the Lord, modifies itself by a progressive evolution into all the individual existences (bheda), distinguished by special names and forms, of which the world consists; from it there spring in due succession the different material elements and the whole bodily apparatus belonging to sentient Beings. In all those apparently, individual forms of existence the one indivisible Brahman is present, but, owing to the particular adjuncts into which Maya has specialised itself, it appears to be broken up--it is broken up, as it were--into a multiplicity, of intellectual or sentient principles, the so-called jivas (individual or personal souls). What is real in each jiva is only the universal Brahman itself; the whole aggregate of individualising bodily organs and mental functions, which in our ordinary experience separate and distinguish one jiva from another, is the offspring of Maya and as such unreal. The phenomenal world or world of ordinary experience (vyavahara) thus consists of a number of individual souls engaged in specific cognitions, volitions, and so on, and of the external material objects with which those cognitions and volitions are concerned. Neither the specific cognitions nor their objects are real in the true sense of the word, for both are altogether due to Maya. But at the same time we have to reject the idealistic doctrine of certain Bauddha schools according to which nothing whatever truly exists, but certain trains of cognitional acts or ideas to which no external objects correspond; for external things, although not real in the strict sense of the word, enjoy at any rate as much reality as the specific cognitional acts whose objects they are. The non-enlightened soul is unable to look through and beyond Maya, which, like a veil, hides from it its true nature. Instead of recognising itself to be Brahman, it blindly identifies itself with its adjuncts (upadhi), the fictitious offspring of Maya, and thus looks for its true Self in the body, the sense organs, and the internal organ (manas), i.e. the organ of specific cognition. The soul, which in reality is pure intelligence, non-active, infinite, thus becomes limited in extent, as it were, limited in knowledge and power, an agent and enjoyer. Through its actions it burdens itself with merit and demerit, the con
PREV.   NEXT  
|<   16   17   18   19   20   21   22   23   24   25   26   27   28   29   30   31   32   33   34   35   36   37   38   39   40  
41   42   43   44   45   46   47   48   49   50   51   52   53   54   55   56   57   58   59   60   61   62   63   64   65   >>   >|  



Top keywords:
Brahman
 

individual

 

objects

 
specific
 

external

 
cognitions
 

bodily

 

sentient

 

ordinary

 

organs


experience

 
offspring
 

adjuncts

 

broken

 

consists

 

called

 

material

 

limited

 

cognitional

 
volitions

reality

 

idealistic

 
schools
 

doctrine

 

Bauddha

 

trains

 

exists

 
correspond
 

things

 
strict

recognising

 

active

 

infinite

 

extent

 
intelligence
 

cognition

 

knowledge

 
burdens
 

demerit

 

actions


Through

 
enjoyer
 

internal

 

enlightened

 

unable

 

nature

 

Instead

 

fictitious

 

upadhi

 

reject