Māyā

‘The greatest magician (Novalis has memorably written) would be the one who would cast over himself a spell so complete that he would take his own phantasmagorias as autonomous appearances. Would not this be our case ?’ I conjecture that is so. We (the undivided divinity operating within us) have dreamt the world. We have dreamt it as firm, mysterious, visible, ubiquitous in space and durable in time; but in its architecture we have allowed tenuous and eternal crevices of unreason which tell us it is false.

Having collated from some of the finest writings on māyā I have attempted here to make the reader see through the veil of words. We must understand that the limits of māyā are like the scrim of Radhakrishnan. To pierce this screen we should illumine the ‘other’ side with venturesome knowledge and accept that both the infinite and the infinitesimal belong to this fuzzy realm. This is also borne out by the Brhadāranyaka Upanishad (V.5.1) which explains that satyam consists of three syllables, sa , ti , yam, the first and the last being real and the second unreal, madhyato anrtam. The fleeting is enclosed on both sides by an eternity which is real.