Advaita Vedanta and the Doctrine of Maya In Advaita Vedanta the doctrine of Maya is

inevitable. It is always correspondent to understand the concept of Brahman with one's

understanding on the doctrine of Maya. Moreover, Maya is the concept in Vedanta to explain
the world, so also Brahman. Upadhyay writes from the teachings of Sankara that, Brahman “is
all-knowing, intelligent, pure knowledge;26 and that which proceeds from Him27 must have
some reason; though, because He is free and absolutely self–sufficient, as the Acharya (teacher)
rightly asserts in the same place, it is the result of choice and not of necessity.”28 The universe
can never be a mere sport (Lila) or illusion of Brahman, neither can it be the passing dream as
said by Vyasa and Sankara, says Upadhyay.29 Therefore, Upadhyay redefines, “Maya is what St.
Thomas calls creatio passiva – passive creation. For Upadhyay, it [creatio passiva] is a quality of
all that is not Brahman.

Upadhyay in an article titled “An Exposition of Catholic Belief as Compared with the Vedanta”
says that “In representing the Vedantic doctrines we shall take the great Sankara as our guide
and authority.”22 Baago points out that the year 1898 marks a decisive turning point for
Brahmabandhab, from Vedism to Vedanta. 23 16B. Upadhyay, Sophia, (January 1894): 6; (July
1898): 1. as cited by Baago, Indigenous Christianity, 31. Boyd's comments makes it clear that in
his 17Upadhyay advocates in favour of the use of Vedanta in interpreting the Bible and
Christian message and be restated for the Hindu minds. See Upadhyay, “The Clothes of Catholic
Faith”, 124. 18Upadhyay, Sophia 5, no. 8 (August 1898): 124. 19Upadhyay, Sophia 1, no. 13
(September 1900): 5. 20Ibid. 21Upadhyay, Sophia (September 1900) as cited by Lipner and
Gispert-Sauch, Writings of Upadhyay, 35. 22Upadhyay, Sophia (January 1898):19 cf. Lipner and
Gispert-Sauch, Writings of Upadhyay, 19. 23After 1898 Upadhyay wanted to build an Indian
theology on Vedanta, on the indigenous “VedicChristian theology.” However, he was
challenged by T. Jacob Thomas, see Baago, Indigenous Christianity, 31; 6 Nayak, Biren Kumar.
“Christology of Bramhabandhab Upadhyay in An Advaitic Framework” Asia Journal of Theology
vol. 22, no. 1 (April 2008): 107-125. earlier days Upadhyay felt, it was impossible to use
Sankara's Advaita as an instrument for Christian theology. Later on , he realized that Sankara's
system represented Hindu thought at its highest, at least in the minds of most Hindus.
Therefore, he was committed to make efforts to use Advaita as the philosophical basis for the
theological thought that he developed.24 Upadhyay's commitment to Advaita Vedanta has
turned his attention to the post-Sankarite traditions especially Panchadasi25 However,
Upadhyay's conviction on Advaita Vedanta was likely considered as the preparation for the
Gospel in the land of India. It was his understanding that the Protestant missionaries had done
a harm in respect to witnessing Christ. Therefore, he adopted the Advaita Vedanta as the basis
of his theological thought and reflection. For him, the main presuppositions of Advaita Vedanta
are: the Brahman is real, the absolute reality; the world is unreal, it is just an illusion, the Maya
and the individual is non different from Brahman; which are the basic contexts of Upadhyay's
theological thought. The following section explores the doctrine of Maya according to Advaita
Vedanta.