Objects have no existence of its own. Any object, is mithya.
Object has no existence, other than atma, which alone is satyam.
Atma is not an object, but object is atma.
When we say object IS, the isness belongs to atma, which is non object.
This atma alone w.r.t the object is said to be the subject.
When the mithya object is looked at, this atma is said to be the satyam, the reality of the object , said to be the cause. By itself atma is neither cause nor effect. Atma is not even the witness.
It is only with regard to the mithya prapancha atma is said to be satyam, said to be cause, said to be the adhistana, said to be the witness. By itself atma is self existent chaitanyam, with no limitations or boundaries, or end or beginning with regard to time.
Object has no existence, other than atma, which alone is satyam.
Atma is not an object, but object is atma.
When we say object IS, the isness belongs to atma, which is non object.
This atma alone w.r.t the object is said to be the subject.
When the mithya object is looked at, this atma is said to be the satyam, the reality of the object , said to be the cause. By itself atma is neither cause nor effect. Atma is not even the witness.
It is only with regard to the mithya prapancha atma is said to be satyam, said to be cause, said to be the adhistana, said to be the witness. By itself atma is self existent chaitanyam, with no limitations or boundaries, or end or beginning with regard to time.
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