Editing Maya (religion) (section)

====Samkhya school====
The early works of Samkhya, the rationalist school of Hinduism, do not identify or directly mention the Maya doctrine.<ref name="nakamura">Nakamura, Hajime (1990). A History of Early Vedānta Philosophy, p.335-336. Motilal Banarsidass Publications. {{ISBN|9788120806511}}</ref> The discussion of Maya theory, calling it into question, appears after the theory gains ground in Vedanta school of Hinduism. [[Vācaspati Miśra]]'s commentary on the ''Samkhyakarika'', for example, questions the Maya doctrine saying "It is not possible to say that the notion of the phenomenal world being real is false, for there is no evidence to contradict it".<ref name="nakamura"/> Samkhya school steadfastly retained its duality concept of Prakrti and Purusha, both real and distinct, with some texts equating Prakrti to be Maya that is "not illusion, but real", with three [[Guṇa]]s in different proportions whose changing state of equilibrium defines the perceived reality.<ref>Teun Goudriaan (2008), Maya: Divine And Human, Motilal Banarsidass, {{ISBN|978-8120823891}}, pages 4 and 167</ref>

[[James R. Ballantyne|James Ballantyne]], in 1885, commented on Kapila's Sánkhya aphorism 5.72{{refn|group=note|{{lang|sa|प्रकृतिपुरुष योरन्यत्सर्वमनित्यम् ॥७२॥}}}} which he translated as, "everything except nature and soul is uneternal". According to Ballantyne, this aphorism states that the mind, ether, etc. in a state of cause (not developed into a product) are called Nature and not Intellect. He adds, that scriptural texts such as [[Shvetashvatara Upanishad]] to be stating "He should know Illusion to be Nature and him in whom is Illusion to be the great Lord and the world to be pervaded by portions of him'; since Soul and Nature are also made up of parts, they must be uneternal".<ref name=ballantyne373>Ballantyne, James Robert (1885), The Sánkhya Aphorisms of Kapila, pp. 373-374 with footnote 6, Trubner's Oriental Series, Reprinted by Routledge (2000), {{ISBN|0415245141}}</ref> However, acknowledges Ballantyne,<ref name=ballantyne373/> Edward Gough translates the same verse in [[Shvetashvatara Upanishad]] differently, 'Let the sage know that Prakriti is Maya and that Mahesvara is the Mayin, or arch-illusionist. All this shifting world is filled with portions of him'.<ref>[https://archive.org/stream/philosophyoftheu004284mbp#page/n241/mode/2up The Philosophy of the Upanishads and Ancient Indian Metaphysics] Edward Gough, page 224</ref> In continuation of the Samkhya and Upanishadic view, in the Bhagavata philosophy, Maya has been described as 'that which appears even when there is no object like silver in a shell and which does not appear in the atman'; with maya described as the power that creates, maintains and destroys the universe.<ref>Vyas, Ramnarayan.(1974). The Synthetic Philosophy of the Bhāgavata, p.101. Meharchand Lachhmandas.</ref>