2023-03-01 15:21:49 by ambuda-bot
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xlvii
"With regard to the case referred to in the
Sruti-passages, we refute the assertion of the
cause being affected by the effect and its qualities,
by showing that the latter are the mere fallacious
super-impositions of Nescience, and the very
same argument holds good with reference to re-
absorption also." Hence we see how appropriate
in this connection is the example adduced by San-
kara: "As the magician is not in all three times
affected by the magical illusion (maya) produced
by himself so the highest Self is not affected
by the world-illusion (samsara-maya)." Dr.
Thibaut, strangely enough, says here in a
footnote:" Sankara's favourite illustration of
the magician producing illusive sights is-signi-
ficantly enough-not known to the Sutras." We
see the appropriateness of the illustration, and
that suffices for our purpose. Just as the
magical illusion springs from the magician,
so the world springs from, or, rather, is an
emanation of-Brahman, and not from " non-
distinct maya" as Dr. Thibaut supposes in the
passage formerly quoted. In the latter case,
Brahman would not be spoken of as the cause of
the world, as in so many of the passages we
"With regard to the case referred to in the
Sruti-passages, we refute the assertion of the
cause being affected by the effect and its qualities,
by showing that the latter are the mere fallacious
super-impositions of Nescience, and the very
same argument holds good with reference to re-
absorption also." Hence we see how appropriate
in this connection is the example adduced by San-
kara: "As the magician is not in all three times
affected by the magical illusion (maya) produced
by himself so the highest Self is not affected
by the world-illusion (samsara-maya)." Dr.
Thibaut, strangely enough, says here in a
footnote:" Sankara's favourite illustration of
the magician producing illusive sights is-signi-
ficantly enough-not known to the Sutras." We
see the appropriateness of the illustration, and
that suffices for our purpose. Just as the
magical illusion springs from the magician,
so the world springs from, or, rather, is an
emanation of-Brahman, and not from " non-
distinct maya" as Dr. Thibaut supposes in the
passage formerly quoted. In the latter case,
Brahman would not be spoken of as the cause of
the world, as in so many of the passages we