[Advaita-l] mithyA from archives

[kuntimaddi sadananda]

--- Ramesh Krishnamurthy <rkmurthy at gmail.com> wrote:


> Now, if science were to establish such a thing as a
> fundamental
> indivisible particle, would not the absence of
> svarUpa lakShaNa for
> objects be compromised? How important is the absence
> of svarUpa
> lakShaNa for objects in establishing the mithyatva
> of causality and
> hence the truth of advaita?

Shree Ramesh - PraNAms

>From my understanding - the swaruupa involves the
essential material cause - as per kaaraNa - kaarya
samaanaadhikaraNa. This is example scripture gives in
terms of gold and ornaments, mud and mud objects and
iron and its tools. As per these examples, the naama
and ruupa are part of the mithyaa and existence is the
sat part. That we have adhaara and adheya jnaanam in
the knowledge of ring, bangle etc. The adhyaara is the
satta and aadheya is the anRuta (since there is no
substantive for the ring as ringly substance - it is a
padam without a padaartham) and their combination is
the mithyaa due to adhyaasa.  

The creation is just naama and ruupa is the scriptural
statement.  From Science point we have not established
yet what are the fundamental constituent particles
that form the world.  The conscious observer seems to
be only permanent in trying to determine the observed
in terms of particles.  Ultimately the very
observation itself affects the observed and therefore
never one can establish in finality what are the
fundamental particles. Therefore as scripture points
out that Brahman alone is the substantive that can
never be observed independent of the observer. Hence
my understanding is there is no swaruupa laxana for
the world other than Brahman which is the emphasis of
sad vidya too. Vidya emphasized that is the basis for
even pancheekaraNa - to show the world which is
kaaryam is nothing kaaraNam, Brahman, as Existence. 

Science will have to come to that conclusion,
eventually.  There is an effort to investigate
consciousness without realizing that any
objectification of consciousness makes it unconscious.
It is amazing how our Rishies of the yore could
zero-in on the fundamental concepts that constitute
the world of plurality.  

The concept of mityaa is recognized only in advaita;
dvaita and vishiShTaadvaita do not subscribe for that.
For them that which is not sat is asat and that which
is not asat is sat - there is nothing in between. They
say Shankara brought this mithyaa which is not there
in the scriptures.  But the essence of
vaaachaarambhanam vikaaro naamadheyam - provides the
foundation of mithyaa. Hence through sad vidyaa
Vedanta also provides a basis for the mithyaa
universe.
 

Hari Om!
Sadananda