Tag Archives: world

Anvaya-vyatireka – Part 3

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Explicit rejection of the notion that the world disappears in deep-sleep,

*** Read Part 1 *** *** Read Part 2 ***

Q: So the statement by A. J. Alston is missing the point?

The real point that Śaṅkara is making is that, despite the fact that the mind, and apparently the world, are both absent in deep sleep, awareness (ātman) is always present. Hence, the real substrate of both mind and world is ātman/Brahman. Is this correct and, if so, what does Śaṅkara actually say here (including Sanskrit)?

A: Yes — that is exactly right, and stated that way it becomes clear that Alston’s objection (though sensible at the empirical level) is largely missing Śaṅkara’s point.

Śaṅkara is not arguing from absence of the world to non-existence of the world.
He is arguing from the invariance of awareness across all states to its status as the sole independent reality, with mind and world reduced to dependent manifestations.

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Manifestation/Appearance – A view

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In Advaita Vedanta, it is said that the world is a manifestation/appearance of Brahman like ornament (world) and gold (Brahman) in gold-ornament metaphor. A hearer is puzzled as to how can the material world be envisaged as a manifestation/appearance of Brahman which is of the nature of pure existence (Existence) and is non-material. Existence is not perceived, world is perceived, whereas both gold and ornament are perceived. In this sense, the hearer argues that there is a disconnect of the gold-ornament from Brahman-world.
The counter argument from a co-hearer is that a metaphor is never similar to the thing illustrated for otherwise it ceases to be a metaphor. The principle is that in a metaphor, similarity is the focus and dis-similarity is ignored. In the instant case, dis-similarity due to material and non-material is ignored. What is the similarity then? Here comes the concept of mithya, i.e., neither nor unreal. Brahman is of the nature of Existence. It lends existence to the world which has no independent existence as it continuously changes. Brahman is real and world is mithya (ब्रह्म सत्यं जगन्मिथ्या). In the gold-ornament metaphor, ornament has no existence separate from that of the gold. Gold is real and ornament is mithya. Thus, there is a similarity (of mithyatatva)  between the illustration and the illustrated.
Agreement: In the gold-ornament metaphor to explain that the world is a manifestation/appearance of Brahman, the focus is on mithyatatva.

Anirvacanīya

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Explanation of key terms in Advaita – No. 3

Anirvacanīya: Navigating the Inexplicable in Advaita Vedānta

In the study of Advaita Vedānta, seekers eventually encounter a logical wall: If there is only one non-dual reality (Brahman), how do we account for the diverse, changing world we see every day? If Brahman is changeless, how does it appear to change? To resolve this without contradicting the core experience of the world or the absolute truth of non-duality, the tradition employs a sophisticated technical term: anirvacanīya (often transliterated as anirvachanIya).

Literally translated as “indescribable,” “unutterable,” or “not able to be categorized,” anirvacanīya is the cornerstone of Advaitic epistemology and ontology. It provides a way to talk about the world, ignorance, and the creative power of the Absolute without granting them ultimate reality.

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The jñānī after enlightenment

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In my last post – The Barren World – Venkat and Michael made some comments about the status of the jñānī after enlightenment and I suggested that we make this the subject of another post so as not to confuse the issues.

Conicidentally, Sri V Subrahmanian has just made the following post to the Advaitin List. In it he lists numerous quotations from the scriptures and Shankara which clearly indicate the continuance of the world and the jñānī ‘s continued activity in it. I thought that this could form the basis of any further discussion on this aspect and Subbu-ji has kindly agreed for me to post it here.

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The Barren World

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In my last post, I promised that I would provide another (clinching?) argument as to why the world does not disappear on enlightenment. Here it is. I use this in the book that I have just completed, which provides lots of examples of how many modern teachers misrepresent the various topics in Advaita, leading the seeker on a merry path that is unlikely to lead to enlightenment. (I have only just sent this to the publisher so it will not appear until the end of next year at the earliest. It will be called: ‘Finding the Self: A Guide Through the Minefield of Modern Advaita’.

The metaphor often used by those who maintain that the word does disappear is the rope-snake. The ignorant traveler sees a snake in front of him and is afraid. When light is shone onto the object, it is revealed as a rope and, they say, the snake ‘disappears’. Similarly, the ignorant seeker initially believes that the world is real. But when the knowledge of Advaita illuminates the issue, the world disappears. (Interestingly, they do not say, by direct analogy, that what was thought to be the world is realized to be Brahman, which would be the true situation.)

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World disappearing and mithyā

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Not a lot of discussion on the site recently. I thought maybe the time was ripe for a little controversy again. Recently I queried ChatGPT for Shankara references on this topic. I also encountered just a few days ago, a devastatingly logical argument against this idea, but I will save that for a later post. Here is the (single post) AI contribution. Of course, you may argue, AI is presenting its position so as to support my own view – a recognized problem with AI at present). Perhaps, then, Ramesam or Venkat could tackle AI with essentially the same query to elicit a response in keeping with their belief? That would be interesting!

Q: Where does Shankara define what he means by the word मिथ्या and what does he say?

A (ChatGPT): Adi Shankaracharya, the great Advaita Vedanta philosopher, defines the concept of mithyā in several of his works, particularly in his commentaries on key Vedantic texts. The term “mithyā” generally refers to the idea of falsity or illusoriness. It’s crucial in Advaita Vedanta because it relates to the nature of the phenomenal world and how it is perceived in relation to the ultimate reality, Brahman.

One of the most explicit definitions of mithyā is found in Shankaracharya’s commentary on the Brahma Sutra (Brahmasutra Bhashya) in the section known as the Adhyasa Bhashya. Here, he describes mithyā as something that is neither completely real (like Brahman) nor completely unreal (like the horns of a hare), but rather something that appears real under certain conditions but is revealed as unreal upon closer examination or when true knowledge is attained.

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Q.560 The 3 Levels of Reality

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Q: It seems to me that so many questions on Advaita Vedanta are explained with reference to the 3 levels of reality: pratibhasa, vyavahara and paramartha – why then do we not see more reference to these levels in books about Advaita? I have found in my reading very few that mention them up front, or as a matter of great importance. And, of course, hardly ever mentioned, if at all, in Neo-Advaita tomes. 

A: That’s a good question.

The ‘bottom line’ of Advaita is that there is only Consciousness (sarvam khalvidam brahma – all this is Brahman). So the ‘teaching’ of the neo-Advaitin – ‘this is it’ and similar pronouncements – is not, strictly speaking, wrong. The problem with it is that it is not very helpful!

The point is that, as soon as we separate out a form in perception and give it a name, we are apparently in the realm of duality. And it is difficult to move from that position to one of accepting the truth of non-duality. So traditional Advaita takes things very slowly. For the new seeker, it begins from our present experience and understanding and moves one step at a time, as it were, supplanting the initial teaching with something more refined and nearer to the truth.

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Four Verses from Bhagavad-Gita

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 [This Blog Post is presented for advanced students of Advaita Vedanta as a case study in ‘Reflection’ (mananaM).]

It seems to me, as though, there is a fine thread of commonality running through the four verses 4.24; 6.29; 9.4 and 9.5 of Bhagavad-Gita, coming from the Chapters titled respectively, jnAnakarmasamnyAsayoga, dhyAnayoga and rAjavidyArAjaguhyayoga.

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Same Old Question – One more Answer

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Question: Does a jnAni see a world?

Hishi Ryo (aka Thomas Felber) answers: 

[This post only scratches the surface, as this topic can be viewed from many angles per shloka, mantra, sUtra, prakaraNa etc. Due to the amount of texts and references, the answer can quickly become lengthy. As long as there are glimpses to ponder, we can all learn something.  ]

A few points: Continue reading →

Q.559 – Atman and intellect

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Q: Does Atman make use of intellect? Or does intellect function automatically with Atman just being the witness?

This is because, identification with body mind is possible only when we think. Liberation is possible when we overcome this wrong idea. Either way, it appears that Atman makes use of the intellect to get bound or liberated. 

It is said that Atman is ever free and illusion and bondage are concepts only. But this concept can appear to Atman only when intellect is used.

A: First of all, you must clearly differentiate between the ‘absolute reality’ and the ‘empirical’ (worldly) appearance.

 In reality, there is only non-dual Brahman. The world, including ‘you, the person’, is not real in itself. It is ‘name and form of’ Brahman, just as ring and necklace are not real in themselves, being name and form of gold.

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