All the way from being the very cause of srshti or manifestation, from having names, forms and function, from being the doer, to the very maintainer of this manifestation, all the roles, names and forms of brahman, namely saguna brahman , is mithya.
Mithya means that whose existence is purely name and form, whose existence is purely namesake, exists only in the manner of speaking about it, but the actual vastu is something else.
When we say anything IS, that IS , is not that vastu with a name or form, but that IS is something "else".
When we say "pot IS" , the pot is only a name and a form and function of being a pot, but for all practical reality, reality of pot is clay, and clay is NOT pot. Clay has nothing to do with pot.
Here we say clay is satyam, and pot is mithya.
Same way we say chaitanyam atma is satyam, and this around atma having a maya shakti, and with this shakti, manifesting as various names and forms, then entering the very creation, this is all at the level of mithya, or vyavaharika.
Vyavaharika in the sense as not being the innate nature of chaitanyam, rather being a superimposition on chaitanyam.
Chaitanyam has no attributes, is changeless.
So for it to be the cause, it must be something extra, which we call as maya shakti, which is addition without real addition. Nothing can be added to the whole, as the whole is all infinite. So addition of maya shakti is not a real addition, it is an addition without the substance undergoing any change at all.
It is a point of view,
It is a drshti, a way of being, which has nothing to do with the being itself.
What is mithya need not be contended with, as atma is satyam, unrelated to mithya.
Whereas mithya has no being other than satyam.
Mithya means that whose existence is purely name and form, whose existence is purely namesake, exists only in the manner of speaking about it, but the actual vastu is something else.
When we say anything IS, that IS , is not that vastu with a name or form, but that IS is something "else".
When we say "pot IS" , the pot is only a name and a form and function of being a pot, but for all practical reality, reality of pot is clay, and clay is NOT pot. Clay has nothing to do with pot.
Here we say clay is satyam, and pot is mithya.
Same way we say chaitanyam atma is satyam, and this around atma having a maya shakti, and with this shakti, manifesting as various names and forms, then entering the very creation, this is all at the level of mithya, or vyavaharika.
Vyavaharika in the sense as not being the innate nature of chaitanyam, rather being a superimposition on chaitanyam.
Chaitanyam has no attributes, is changeless.
So for it to be the cause, it must be something extra, which we call as maya shakti, which is addition without real addition. Nothing can be added to the whole, as the whole is all infinite. So addition of maya shakti is not a real addition, it is an addition without the substance undergoing any change at all.
It is a point of view,
It is a drshti, a way of being, which has nothing to do with the being itself.
What is mithya need not be contended with, as atma is satyam, unrelated to mithya.
Whereas mithya has no being other than satyam.
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