siddhantabindu /160
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122
faarafare
real Brahman. This is the postulate or hypothesis
made to explain the appearance of multiplicity in the
one undifferentiated Reality. avidya; n.
Illusion.
The cause of ignorance is again held to be an
inexplicable principle of differentiation. This is also
hypothetical or imaginary, the cause of its own and
all other imagination. It is sometimes, or in some
views, held to be identical with ignorance. Like the
latter it cannot be defined as existent or as non-
existent, as real or as totally unreal. It cannot be
said to be the same as Brahman nor as totally diffe-
rent por as partaking of sameness as well as differe-
nce. As it is a postulate, all that can be asked of it
is, "Does it explain completely what it is supposed to
explain? Does it serve the purpose adequately?" māyā;
माया.
Illusory.
The false, the not-real, that is caused by maya.
A state of things which cannot be described as real
or unreal. Not real because it is subject to change.
and destruction. Not totally unreal because it lasts
for some time and functions while it lasts. mithyā;
मिथ्या.
Immediate.
Not having anything in between. Immediate
knowledge is that where nothing whatever inter-
venes between the subject and the object. In emperi-
cal knowing sensory perception is the most direct
122
faarafare
real Brahman. This is the postulate or hypothesis
made to explain the appearance of multiplicity in the
one undifferentiated Reality. avidya; n.
Illusion.
The cause of ignorance is again held to be an
inexplicable principle of differentiation. This is also
hypothetical or imaginary, the cause of its own and
all other imagination. It is sometimes, or in some
views, held to be identical with ignorance. Like the
latter it cannot be defined as existent or as non-
existent, as real or as totally unreal. It cannot be
said to be the same as Brahman nor as totally diffe-
rent por as partaking of sameness as well as differe-
nce. As it is a postulate, all that can be asked of it
is, "Does it explain completely what it is supposed to
explain? Does it serve the purpose adequately?" māyā;
माया.
Illusory.
The false, the not-real, that is caused by maya.
A state of things which cannot be described as real
or unreal. Not real because it is subject to change.
and destruction. Not totally unreal because it lasts
for some time and functions while it lasts. mithyā;
मिथ्या.
Immediate.
Not having anything in between. Immediate
knowledge is that where nothing whatever inter-
venes between the subject and the object. In emperi-
cal knowing sensory perception is the most direct