[Advaita-l] [advaitin] Re: drushti and satya

[Bhaskar YR]

praNAms
Hare Krishna

Here is the reply from Sri Subbu prabhuji,  posted in advaitin list. Since 
he asked me to post his reply to this forum also, I am forwarding the 
same.

Hari Hari Hari Bol!!!
bhaskar

// quote //
Namaste.

Here is a small note based on the Acharya's Bhashyam on the Taittiriya 
Upanishad:

The Three states/types of Reality (sattaa-traividhyam)

While commenting on the mantra ''satyam cha anRtam cha Satyam abhavat' 
(Taittiriya Up. II.6) Sri Shankaracharya says: satyam = vyavaharavishayam 
since this is being mentioned in the context of 'sRishti' of the world. He 
adds: this is not paramArthasatyam (absolute reality) since Brahman alone 
indeed is paramArtha satyam. This vyavaharavishayam satyam is only 
Apekshikam, relative. He explains: when compared to the water in a mirage, 
the water (that we actually use for drinking, etc.) is real. This is what 
is meant by 'vyavaharika satyam'. That which is not thus real is anRtam, 
unreal.

//satyam cha vyavahaaraviShayam, adhikArAt, na paramaarthasatyam; ekameva 
hi paramaarthasatyam Brahma. iha punaH vyavahaaraviShayamaapekShikam 
mRgatRShNikAdyanRtaapekShayA udakAdi satyamucyate. anRutam cha 
tadvipareetam. kim punaretat sarvam? satyamabhavat paramArthasatyam...// 

The above bhashyam brings to the fore that three types of 'reality' are 
admitted in the Shruti. Commonly these are known as: 1.PAramArthika Satyam 
which is Brahman alone, 2. vyAvahArika satyam which constitutes the common 
world experience of samsara and 3. prAtibhAsika satyam which is a seeming 
reality, actually within the samsaaric experience. This seeming reality of 
say, the mirage-water or rope-snake, is corrected in the vyavahara itself 
and does not require Brahma jnanam for this. The vyvahaarika satyam, of 
course, gets corrected upon the rise of Brahma jnAnam. The Shruti vakyams 
for this are: Ekameva adviteeyam, neha naanaa asti kinchana, sarvam khalu 
idam brahma, etc. 

What is worthy of noting in the above bhashyam is the Shruti pramaanam for 
the existence of the three types of reality or sattAtraividhyam. The 
Taittiriya shruti we took up above is the pramanam for the three types of 
reality. It is not the concoction of the advaitins/Bhagavatpada/later 
Acharyas. The Bhashyam uses the two specific names and the third is only 
implied.


Om Tat Sat
Subbu
//unquote//

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