Tempo:
APP. VI
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theory of illusion. An elephant was impelled against Shankar Acharj, who maintained the unreal nature of his own body and of all around him; and Dr. Johnson considered that he demolished the doctrine when, striking a stone with his foot, he showed that he recoiled from it. But Shankar Acharj had a readier wit than the supporters of the bishop, and he retorted upon his adversaries when they ridiculed his nimble steps to avoid the beast, that all was a fancy; there was no Shankar^ no elephant, no flight all was a delusion
—
(Dahistan, ii. 103.)
Maya may also be said to be used in a fourth or by the Indians, as in the Sahit or Niti section of the 'Arth Shastra', or fourth 'UpvCd', which treats, among other things, of the duties of rulers, it is allowed as one of the modes of gaining an end. But Maya, in the science in question, is used to signify rather secrecy, or strategy, or dexterous diplomacy, than gross deceit; for fraud and falsehood are among political sense
the prohibited ways. Maya, it is said, may be employed to delude an enemy or to secure the obedience of subjects. Socrates admits that, under similar circumstances, such deceit would be fitting and proper, or that in his scheme it would come under the category of justice. {Memorabilia, book iv, chap, ii.)
APPENDIX VII THE METAPHYSICS OF INDIAN REFORMERS What has been said in the text about the modern reformers relates chiefly to the popular theology. Some of them, however, likewise philosophized or speculated on the origin of things, and thus the 'Utar Mimamsa' school is sometimes subdivided into several branches, known (1) as the 'Adweit', or pure system of Shankar; and (2) as the 'Madhavadweit', the 'Vusishtadweit', and the 'Shud-adweit', or modified systems of Unity of Madhav, Ramanuj, and Vallabh respectively. Shankar Acharj taught that God is the original of all things, and is in reality unchangeable in form; wherefore, when oblivious (aghian) of himself, he variously becomes manifest as vitality and matter, he does so as 'Maya', or as Images, or as the mirror reflecting all things, yet remaining itself the same. Life and the Soul are one in this system, and salvation becomes absorption, while, as a proof that the same vitality
°^ '"'^ MAYA OF THE INDIANS
309
theory of illusion. An elephant was impelled against Shankar Acharj, who maintained the unreal nature of his own body and of all around him; and Dr. Johnson considered that he demolished the doctrine when, striking a stone with his foot, he showed that he recoiled from it. But Shankar Acharj had a readier wit than the supporters of the bishop, and he retorted upon his adversaries when they ridiculed his nimble steps to avoid the beast, that all was a fancy; there was no Shankar^ no elephant, no flight all was a delusion
—
(Dahistan, ii. 103.)
Maya may also be said to be used in a fourth or by the Indians, as in the Sahit or Niti section of the 'Arth Shastra', or fourth 'UpvCd', which treats, among other things, of the duties of rulers, it is allowed as one of the modes of gaining an end. But Maya, in the science in question, is used to signify rather secrecy, or strategy, or dexterous diplomacy, than gross deceit; for fraud and falsehood are among political sense
the prohibited ways. Maya, it is said, may be employed to delude an enemy or to secure the obedience of subjects. Socrates admits that, under similar circumstances, such deceit would be fitting and proper, or that in his scheme it would come under the category of justice. {Memorabilia, book iv, chap, ii.)
APPENDIX VII THE METAPHYSICS OF INDIAN REFORMERS What has been said in the text about the modern reformers relates chiefly to the popular theology. Some of them, however, likewise philosophized or speculated on the origin of things, and thus the 'Utar Mimamsa' school is sometimes subdivided into several branches, known (1) as the 'Adweit', or pure system of Shankar; and (2) as the 'Madhavadweit', the 'Vusishtadweit', and the 'Shud-adweit', or modified systems of Unity of Madhav, Ramanuj, and Vallabh respectively. Shankar Acharj taught that God is the original of all things, and is in reality unchangeable in form; wherefore, when oblivious (aghian) of himself, he variously becomes manifest as vitality and matter, he does so as 'Maya', or as Images, or as the mirror reflecting all things, yet remaining itself the same. Life and the Soul are one in this system, and salvation becomes absorption, while, as a proof that the same vitality
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