Thus Spake the Divine - How is World an Illusion?

Thus Spake the Divine

How is World an Illusion?

Advaita proclaims that due to the delusion of Maya, this universe appears real. Many people do not understand this aspect. Instead, they criticise the theory of Maya. They point out that “All living beings are able to visually see this universe, which functions as per various laws of nature, such as cause and effect, action-reaction and so on. We also carry out many of our activities applying these laws and achieve the desired results. That being the case, how can anyone accept the theory of Maya that the entire universe is but an illusion?” When Acharya Shankara Bhagavadpada stated that the world is a lie, he is misunderstood as to having said that the world is totally unreal and absolute untruth.

This gave scope for condemnation of his Siddhanta. Perplexed people ask, “What is this! Is the Acharya saying that the world is a lie but not an untruth?! Isn’t it really strange? To have a clearer understanding, let us now see the distinction between Truth, Untruth and Lie, as perceived by Acharya. According to him, the true substance is only Atma, which is also called Brahmam. When the true substance forms the basis for existence of one Jeevan, it is called as Atma; when it is the basis for existence of all life forms in this universe, it is known as Brahmam. Brahmam is the only substance that is permanent and an unchanging reality. That is why Brahmam is the absolute Truth.

As world changes, we also keep changing; our minds and thoughts too are evolving and changing. Given this background, Acharya does not use the term “Truth” or “Satyam” to defi ne the changing universe and its beings. Okay! Then, will he call it Asatya (untruth)? Asatya will mean totally opposed to “Satya”. If the universe is called “Untruth”, it will mean that it is non-existent. Acharya never meant to state that the universe is Asatyam or non-existent. He just said universe is not Satyam because it is not permanent. Simultaneously, he calls it not Asatyam because its existence is temporary.

To define the stage between Satyam and Asatyam, he has used the term “Mithya”, which can be interpreted as “temporarily seeming truth”. In reality, it is a midstage, where it is neither Satyam (permanent truth) nor Asatyam (permanent untruth). Our Acharya has classifi ed Satyam into three groups. Anything, which does not fall under any of these three groups, he called it “Asatyam”. The three groups of Satyam are: One – Paramarthika Satyam, Two – Vyavaharika Satyam, and Three – Pratibhasika Satyam. The fourth one is Asatyam, not part of the fi rst three. Let us now examine each of these in detail.

Paramarthika Satyam (eternal truth) refers to the supreme, permanent, unchanging truth. Brahmam is the Paramarthika Satyam. Vyavaharika Satya (truth as seen by the society) refers to the truth that we assume as truth. We assume that the world we live in is a truth. Pratibhasika Satyam (refl ective truth) is something, which appears as truth for some time. But it is not really true. It exists only within the mind.

Other than the experience, it is not experienced as a substantial object. A dream is a Pratibhasika Satyam. It exists for a while and then it ceases to exist. Let me explain this with an example. When the lid of a tin lies in Sunshine, it glitters as a silver coin. When the Sunshine ceases, it no more appears as a silver coin. A rope made of haystack appears as a snake in dull light. To call it a snake is a lie, whereas its appearance as a snake is true. In such scenarios, there is a blend of both truth and a lie.

When you go near the substance, your perception turns out to be an untruth, whereas, for some time, it appeared as though it was truth. Asatyam (absolute untruth) is something that has never existed. For example, child of an infertile mother, horn of a horse or a three-legged hare. Yoga Sutra calls it Vikalpam, which means only the word exists but the corresponding substance does not. Both Vyavaharika Satya and Pratibhasika Satya turn out a lie when conscious awareness sets into a person. They remain a truth only until there is lack of conscious awareness.

This is known as “Mithya” in Vedanta. One that never is a truth is Asatya. Acharya points out that even what we call Vyavaharika Satyam will become Pratibhasika Satyam when true knowledge dawns. Pratibhasam refers to the reflection from a light falling on the surface of a substance. Sunlight falls on the tin lid and so it appears as a silver coin. It is not silver though. Similarly, the world is enlightened by the refl ected light of Brahma Chaitanyam. Take, for example, a shell lying in Sunlight.

The sheen on the shell is a reality. It is not an absolute untruth. It is not our imagination. When something looks like a silver coin, the happiness of possessing real silver permeates within us. We even plan to make jewels after encashing that silver. Similarly, when we construe a haystack rope as snake, our fear is equivalent to that when we see a real snake. Whereas terms like ‘child of an infertile mother’ or ‘horse horn’ will not create any feelings of fear or happiness in our mind. We will totally discard them as a lie and untruth. These terms do not deceive our eyes.

Being something and seem something else is due to the power of Maya. Like how a tin lid glitters like silver in Sunlight and haystack rope appears as snake in the dim evening light, Brahmam appears as the Universe due to the delusion of Maya. Brahmam appears as world to our eyes. We fool ourselves that the universe is absolute truth. What happens when wisdom sets into us? We realise that “There is no other substance that exists other than Brahmam; this world is also not there; everything is a make-over of the Brahmam, like this universe is by the power of Maya”. When we go near the rope, we identify it correctly, and the thought of snake disappears. When we pick up the tin lid, we realise it is not silver.

The wisdom in us drives away all thoughts misconceived previously. Similarly, when we get Jnyana, the world itself disappears and is no more in our sight and vision. Though worldly activities are bound by various laws of nature, when it comes to Advaita Samadhi, everything disappears like the Pratibhasika Satyam, which is akin to the truth that remains a truth only for a moment! But other than the person, who sees not the world but only Brahmam, all others, who are under the infl uence of Maya, continue to look at the world of cause and effect.

It is for their sake that the world has been given the special status of Vyavaharika Satyam. Other than the transactional and refl ected truths (Vyavaharika and Pratibhasika Satyam), there is also a “Satyartham”, the evertrue Brahmam. Let us now sum up whatever we have learnt so far. Satyam (absolute truth) is one. Asatyam (absolute untruth) is another. In between Satyam and Asatyam, there are two lies or untruths. They are Vyavaharika Satyam and Pratibhasika Satyam, both comprising some truth and some untruth. These two appear to be true at some time and appear not to be true another time.

In other words, Vyavaharika Satyam and Pratibhasika Satyam are conditioned and modifi ed by time, space and perspective. Satyam is the Brahmam or God. A child of an infertile woman can never exist, which is Asatyam. Satyam is never nonexistent. Paramatma is such an ever-existing Satyam. Asatyam is something, which is never existent in any period – past, present or future. What is in between Satyam and Asatyam is the Mithya, which is endowed with a little of Satyam and a little of Asatyam. This is what is known as lie or untruth. Both Vyavaharika and Pratibhasika Satyam are Mithya or untruth. These two appear to be existent at some point in time but disappear after a point in time.

This article is a snippet from the Book Thus Spake the Divine, is available online at www.giri.in and across Giri Trading Agency Private Limited, A chain of Specialty Stores dealing in all kinds of products needed in Indian Culture and Tradition.