Page:A History of Indian Philosophy Vol 1.djvu/442

4 26 The Sahkara School of Vedilnta . [CH of unity; all imagination either as the many or the one (ad-l'aya) is false; it is only the oneness (ad-l1ayatii) that is good. There is no many, nor are things different or non-different (1la niinedam .. .na Prt/lag niiPrt/lak)1. The sages who have transcended attach- ment, fear, and anger and have gone beyond the depths of the Vedas have perceived it as the imaginationless cessation of all appearance (n£rvikalpal prapaii.copasama!t), the one 2 . In the third chapter Gau<;lapada says that truth is like the void (iikiisa) which is falsely conceived as taking part in birth and death, coming and going and as existing in all bodies; but howsoever it be conceived, it is all the while not different from akasa. All things that appear as compounded are but dreams (svaplla) and maya (magic). Duality is a distinction imposed upon the one (advaita) by maya. The truth is immortal, it cannot therefore by its own nature suffer change. It has no birth. All birth and death, all this manifold is but the result of an imposi- tion of maya upon it 3 . One mind appears as many in the dream, so also in the waking state one appears as many, but when the mind activity of the Togins (sages) is stopped arises this fearless state, the extinction of all sorrow, final cessation. Thinking every- thing to be misery (duftkham sarvam a1lltsmrtya) one should stop all desires and enjoyments, and thinking that nothing has any birth he should not see any production at all. He should awaken the mind (dttll) into its final dissolution (laya) and pacify it when distracted; he should not move it towards diverse objects when it stops. He should not taste any pleasure (suk/lam) and by wisdom remain unattached, by strong effort making it motionless and still. When he neither passes into dissolution nor into dis- traction; when there is no sign, no appearance that is the perfect Brahman. Vhen there is no object of knowledge to come into being, the unproduced is then called the omniscent (sar'lIajii.a). In the fourth chapter, called the Alatasanti, Gau<)apada further 1 Compare iJ/iidhya11likal..',7rikii, B. T. S., p. 3, mzekiirtham alziill11rtha11l, etc. 2 Compare LaJikiivati'iraszttra, p. ,R, Advayiisamsiiraparillirvozavatsarvadhar- JJlii!z taSJJltU tarhi mahii11late Slt11yatiill11tpiidiitflJayallil;svabhiivalak!aze yoga!z kara- l1ya/.z; also 8, 46, Yaduta svacittavi!aYllvika/padrtyi'inavabodhlllliit vzjiiollillliim svaa"t t adr.(ya1Jliitriinavatiirela mahli.lIlate viilap!,t hagjallii!z bhiivii blz'lvasvab hiivapara- miirthadNtidvaYa7 J tldino hha7/allt;. 3 Compare' Niigiirjuna's karikii, B. T. S., p. 196, Akiifam fafm't,igaiica ball- dhyiiyii!z putra eva ca asantafciibhivY'1jyante tatlu7bhiivtllll I..'alpantl, with Gau9-apada's kiirikii, III. 28, Asato }JIt7yayti jan1/ta tatvato llaiVll jiiyate bll1ldhyiiPutro ,za tat/vena moyiiya viili jiiyate.