Mithy Is an Important Concept of the Advaita System. It Differentiates the Advaita System

CHAPTER III

MITHYËTVA IN ADVAITA VEDËNTA

Mithy¡ is an important concept of the Advaita system. It differentiates the Advaita system from all other systems. According to Advaita Ved¡nta the chief aim of every one is the attainment ofmokÀa. The only way to attain mokÀais true knowledge. The sat is that which is unsublatable at all time (past, present and future). The mithy¡ comes within the range of empirical cognition and it is sublatable by knowledge. According to Advaitin the empirical world is neither real, nor unreal, nor both. It is not real because it is sublated by the knowledge of Brahman. According to Advaitin Brahman is the only real. It is not unreal because it is perceivedas it is. The unreal thing is not perceived, for example ‘The sky flower’ (khapuÀpam). Thus the world is not real in the sense in which Brahman is; it is not unreal like the sky flower. It is different from two, and it is characterized as Mithy¡.

The world appears in Brahman. The characteristic feature of the world that it is sublated by the knowledge of Brahman. There are three types of realities, absolute reality (p¡ram¡rtikasatta), empirical reality (vyavah¡rikasatta) and apparent reality (pr¡tibh¡sikasatta). The Brahman is theAbsolute reality, the world has empirical reality, and the shell-silver has apparent reality. According to AdvaitaVed¡nta, God, the individual soul and the world have its own being. Here is the problem that is related to these three entities. To prove the reality of Brahman, Advaitins show that everything other than Brahman is an appearance. They have no independent reality apart from Brahman. Thus the concept of Mithy¡gained a good position in AdvaitaVed¡nta. AdvaitaVed¡nta has an elaborate logic and polemic literature. áa´kara and his followers have gradually developed the concept of Mithy¡tva. They formulatedthe definitions and arguments for its justification.

The basic texts of AdvaitaVed¡nta are UpaniÀads,Bhagavadg¢t¡ and Brahmas£tra. These three are also known as Prasth¡natraya. The concept ofMithy¡tvais discussedin prasth¡natraya.Mithy¡presupposes m¡y¡.[1]According to Advaitin whatever is different from Brahman is m¡y¡[2] i.e.,Mithy¡. So it is said that the universe is Mithy¡ or m¡y¡.[3] This is whatáa´kara said asJagat is Mithy¡.[4] So m¡y¡ and Mithy¡are same. This m¡y¡ or avidy¡is like acovering layer to the Brahman and it isin the form of vikÀepa and forms jagat. From the empirical level, the world is Mithy¡. AdvaitaVed¡nta accepts that m¡y¡ is as same as avidy¡.[5]

3.1. Mithy¡tva in UpaniÀads

The theory of m¡y¡is present in the UpaniÀads. M¡y¡and itssynonyms aremostly used in the UpaniÀads. The expanded figure of m¡y¡ and avidy¡ are seen there. The basic theme of áa´kara’s m¡y¡vada is the reflection of the UpaniÀadic siddh¡nta. Vy¡vah¡rika satyatva of m¡y¡,p¡ram¡rthika Mithy¡tva, jagadup¡d¡nak¡ra¸atva etc. are seen in the UpaniÀads. Arthad¢pik¡vy¡khy¡naof Ved¡ntaparibh¡À¡states thatm¡y¡ and avidy¡ are same. Karma,sorrows,name etc. is the result of avidy¡, which is terminated by Brahmajµ¡na. The things which are terminated by Brahmajµ¡na are Mithy¡.áuktirajata and rajjusarpa are commonly used examples.When the rajjujµ¡na is raised then the sarpajµ¡na is removed. There fore the sarpajµ¡na is Mithy¡. áa´kara states thatsuperimposition is Mithy¡. The post áa´kara Advaitins states that Mithy¡tva is different from real and unreal[6]. This indiscribableness of sat and asat, the scholars said that the siddh¡nta of upaniÀads. The importance of upaniÀadic study is to understand non-duality. In many place the mantra which is the negation of duality is seen. Advaitins show the mantras to state Mithy¡.

3.1.1. Ì¿¡v¡syopaniÀad

The Ì¿¡v¡syopaniÀad tells that‘Hira¸mayena p¡tre¸a satyasy¡bhihitammukham.’ The ‘hiranmayap¡tra’ means the vessel which is glittered like gold, so it is beautiful. The face of the satyais covered with the golden vessel. In our experience the satya is covered. This covering of satya is avidy¡. That means through the covering of avidy¡ the face of reality is covered. So there is no experience of truth. Here it can be understood that the Reality is covered with the knowledge ofMithy¡. So it cannot understand about Brahman. When we understand the world is unreal then the real is revealed. Here it showsthe ¡vara¸a¿akti of ajµ¡na which is based on Brahman.[7]

“Yasmin sarv¡¸i bh£t¡ni

¡tmaiv¡bh£t vij¡nataÅ

tatra ko mohaÅ kaÅ¿okaÅ

ekatvamanupa¿yataÅ”[8]

It seems duality because of avidy¡. The realjµ¡n¢ who has realized Brahmajµ¡na has no¿oka andmoha. The Ì¿¡v¡sya text also holds thatthe result of vidy¡ and avidy¡ are different.[9] Vidy¡ takes people close to god and avidy¡ do the opposite. Here the ¿oka and moha are the happeningswith the help of m¡y¡. It isMithy¡because it is m¡y¡k¡rya.

3.1.2. Ka¶hopaniÀad

The ka¶hopaniÀad text tells that one who has realized Brahman,will overcome death. Ka¶hopaniÀad states ‘He who perceives, as though there is diversity in Brahman, he goes from death to death.’[10] This shows that Brahman is free from duality, which is perceived is, therefore not real. Another mantraof the ka¶hopaniÀad states that ‘the world of objects, which is impermanent is Mithy¡.’[11] Again the Ka¶hopaniÀad says. “The puruÀa which is of the size of a thumb is immanent inthe heart of everyone and one must disentangle from the psycho-physical organism like a stalk from the muµjagrass, one should know that as pure and immortal.”[12] Here puruÀais Brahman that is consciousness which is immortal, that means unsublatable. The psycho-physical organism from which it has to be disentangled must naturally be mortal i.e. sublatable and hence it is Mithy¡.

áa´kara says about this in the Ka¶hopaniÀadvy¡khy¡na; in the first chapterof the second valI¢, first mantraof kathopaniÀaddifferentiates the vidy¡and avidy¡. One, who wishes mokÀa, follows the path of vidy¡ and one who wishesabhyudaya,follows the path ofavidy¡. Although these two tellabout puruÀ¡rtha, one is vidy¡r£pa and the other is avidy¡r£pa. So it is different. So it is different. ‘All are one’ is the highest position of vidy¡. Through the knowledge of ¡tm¡the knowledgeof sams¡ra is removed. The Sams¡ra is removed by the knowledge of ¡tm¡so it is Mithy¡(unreal)[13]. Here the eighth mantra tells about nitya andanitya also. Anitya means Mithy¡.

In the commentary of the third vall¢of the second chapter áa´kara says that if there was nothing for the reason or the world, the effects are joined with the asat’. Here the world is told as effect. Effect is unreal because the cause is only real. So it is said to be Mithy¡.

Avidy¡is the opposite character of vidy¡ and it has opposite effect. One, who is indulged in the avidy¡,is like the blind man lead by the blind.[14]

This UpaniÀad also said that this Brahman is situated in everyone’s inner soul. It disappears intoeveryone’s heart. So it is not understood.[15] This UpaniÀad also shows thatthe people are
living in avidy¡and they think themselves wise.[16]

3.1.3. Pra¿nopaniÀad

One who is different from m¡y¡svabh¡va, his position is Brahmaloka.[17]

“TeÀ¡masau virajau brahmaloko na

YeÀu jihmaman¤tam na m¡y¡ ceti”

This mantratells“wecannot attain Brahmapada unless we have shaken the an¤ta and the knowledge ofMithy¡in us and also the m¡y¡in us.”[18] This UpaniÀad also states that “One who knows this becomes aSarvajµ¡n¢.” It is said that the removal of avidy¡is a must because if avidy¡ is not removed, it leads to unreal that is Mithy¡. It isbecause ‘jµ¡nanivartyatvam Mithy¡tvam.’ Avidy¡is removed by the knowledge ofBrahman.

This UpaniÀad also said “we can see avidy¡ in the sense of
the opposite knowledge of Brahman.”[19] M¡y¡ is not an effect of Brahman.“In the Pra¿nopaniÀad says that, one who knows Param¡tman, becomesParam¡kÀara. One who knows this he becomesSarvajµ¡n¢. One did not become Sarvajµani, because of the ¡vara¸aof avidy¡. Later the removal of avidy¡made himsarvajµa.”

3.1.4. Mu¸·akopaniÀad

In Mu¸·aka a person knows his own reality by the destruction of avidy¡, Self which is both the high and the low, is realized, the knot of the heart gets united, all doubts become solved, and all of one’s actions become dissipated.

‘Bhidyate h¤dayagranthiÅ chidyante sarvasam¿ay¡Å

KÀ¢yante c¡sya karm¡¸i tasmind¤À¶e par¡vare’

This Mu¸·aka text again says:

The flowing rivers reaching the sea, give up their names and forms.Like this the knower of the self goes beyond sorrow.

“Yath¡ nadyaÅ syantam¡n¡Å samudre

astam gachanti n¡mar£pe vih¡ya

Tath¡ vidvan n¡mar£p¡t vimuktaÅ

Par¡tparam puruÀamupaiti divyam”.[20]

These texts say that the knowledge of Brahmanremoves avidy¡ and its effects. Another verse of this text indicates that “Kasminnu bhagavo vijµ¡te sarvamidamvijµ¡tam bhavat¢ti”[21] Here Saunaka approached A´giras and asked him about the knowledge of supreme reality by knowing which everything else will become known. A´giras answered him about this showing par¡vidy¡and apar¡vidy¡. These ideas show that the world of objects is nothing but Brahman.

The above texts show that the world and the cause of it viz.avidy¡ are removed by the knowledge of Brahman. As stated earlier, that which is removed by the knowledge of Brahman is Mithy¡.

3.1.5. M¡¸·£kyopaniÀad

The second chapter of the M¡¸·£kyopaniÀad isVaitathyaprakara¸a. The first ¿loka of this prakara¸a tells that “The wise declare the falsity of all objects in a dream because of the location of the objects inside and by reason of being small.”[22] Gau·ap¡da uses m¡y¡ in his k¡rik¡. Vaitathya is used for m¡y¡. It has the same meaning as of avidy¡. His opinion is that the world is m¡y¡ or Mithy¡. The unreality of the world is the power of God. The M¡¸·£kya upaniÀad brings out the nature of ultimate reality. It shows through the contrast with the individual soul, which is its reflection, which is viewed as the three fold relation in the waking state, dream state and deep sleep state. With the association of avidy¡ and its products that is subtle and gross body, Brahman the pure consciousness attains to the state of the individual soul. In the dream state, it is associated with avidy¡the subtle body and in the state of deep sleep with avidy¡ only. The individual soul is referred to as state pr¡jµain the deep sleep state. The pure conscious which is not conditioned by avidy¡and its products, is spoken as the fourth state called tur¢ya. It is described as that in which the pluralistic universe ceases to be. It follows that the world which appears and disappears and that is Mithy¡.

3.1.6. AitareyopaniÀad

The AitareyopaniÀad also says that the world and the worldly objects are Mithy¡. It does not show directly but carefully analyses these texts.It is understood that only one thing that is real is Brahman. Then the other objects are false or Mithy¡.

3.1.7. B¤had¡ra¸yakopaniÀad

‘All this is that which is the self.’[23] ‘There is no seer other than this.’[24] ‘There is no other seer, but this.’[25] These upaniÀadic texts show the unity of the self and others. There is nothing different from this self. This unity shows that the diversity is nothing. It is only Mithy¡. The self is theonly reality and different from this there is nothing. So it isMithy¡.

3.1.8. ávet¡¿vataropaniÀad

The ávet¡¿vatara text “By realizing him alone one transcends death, and there is no other path to attain one’s true nature.”[26] This states the knowledge alone is the means of overcoming avidy¡.

This text also said, ‘Know then that prak¤ti ism¡y¡and the wielder of m¡y¡is the Great Lord. Thatone who is the controller of every root-cause.’[27] This means M¡y¡ is prak¤ti. If prak¤ti is m¡y¡ then it is Mithy¡because m¡y¡ and Mithy¡ is one and same.

Here the removal of avidy¡is strewedbecause if avidy¡ is removed, it is unreal, that is it isMithy¡because ‘jµ¡nanivartyatvam Mithy¡tvam.’ Here through the original knowledge theavidy¡is to beremoved.

3.1.9. Taittir¢yopaniÀad

The Taitir¢ya upaniÀad definesBrahman as satyam, jµ¡nam and anantam[28](real,consciousness,unfinite). These three terms intend to distinguish Brahman from the unreal, insentient, and finite objects respectively.[29] The non-sublatabile object in the past, present and future is called the real. This real ispresentin the worldas vy¡vah¡rikasatt¡. The real is presented in the world as vy¡vah¡rikasatt¡ but the world cannot be defined satya as Brahman.The world is called Mithy¡.

According toTaittir¢ya upaniÀad, Brahmanby its mere will created the subtle elements, and got itself reflected in them in the form of the souls.[30] Then it proceeds to make a distinction between provisionally real objects. This continues to exist till the realization of Brahman, like –shell silver. The shell silver is sublated by the knowledge of shell, which is other than the knowledge of Brahman. The objects which are sublated by the knowledgeof other objects, like the silver knowledge sublated by the knowledge of shell, that is an¤ta. But these two do not have an independent existence apart from Brahman, which is their source and support. According to this text one who knowsBrahman calls it truth (satyam).[31] If Brahman is sat the whole different from Brahman is mithy¡ because it is Brahmabhinna.[32]

3.1.10. Cch¡ndogyopaniÀad

The Cch¡ndogya text identifies the non-dual Brahman as sat; it shows that the world is Mithy¡ and the individual soul is non different from Brahman. The sixth chapter of the Cch¡ndogya starts with the dialogue between the father and son. The father asked the son ‘Through which the unheard becomes heard, the unthought becomes thought the unknown becomes known.’[33]

‘In the beginning this was sat alone[34]. The basis this upaniÀadic text the Advaitin considers the world given in perception as unreal(Mithy¡) or indescribable (anirvacaniya). The first part of the text it is conveyed that Brahman stands in relation of identity to the world characterized by duality. It is the udde¿ya padartha; and the state of being an udde¿ya (udde¿yata) exists in it. Brahman is presented as udde¿yaunder the specific aspect of being associated through the relation of identity to the world. This specific aspect is the delimiting adjunct of the udde¿yain Brahman, in the navya-ny¡ya language it is known as udde¿yat¡vacchedaka’. Thus the first part of the textintroduce Brahmanas udde¿ya, and its association, through the relation of identity, with the world as udde¿yat¡vacchedaka dharma’.[35]

These texts state that the world is negated in Brahman wherein it appears, it suggests the Mithy¡tva of the world.

This text also states the reality of Brahman and the unreality of world. The upaniÀad also says‘the every effect has speech as its basis and is name only.’[36] This shows the reality of the cause and the unreality of the effect. The purpose of effects is different. If the Cch¡ndogya text, is analyzedit can be understood that the cause alone is the real and the effect is Mithy¡. Like this the Brahman, the ultimate cause, is real and the world of plurality is Mithy¡.

The Advaitin’s view that superimposition followed by negation is the characteristic of Mithy¡.By studying of these major upaniÀads,it can be understood that, they don’t directly use the word Mithy¡. They use avidy¡, ajµ¡na, m¡y¡ etc. By analyzingthis it can be understood that avidy¡ or Mithy¡jµ¡na is the cause of the plurality of the world.

Through studying these upaniÀadic texts, that leads support to the Advaita, theory of the levels of reality. Brahman is absolutely real and it is not sublated. But the daily experienced objects are sublated by the knowledge of Brahman. It has only empirical satyattva. The objects like shell-silver are apparently real. Which is Mithy¡, because itis sublated.

3.2. Mithy¡tva in Bhagavadg¢t¡.

Mah¡bh¡rata is said to have been written by Vedavy¡sa. In the Bh¢Àmaparva of Mah¡bh¡rata, the chapters 25 to 42 are written as separate grantha. These 18 adhy¡yaare called Bhagavadg¢ta. G¢t¡ contains the essence of the upaniÀads. áa´kara said that G¢t¡ is called akhila Ved¡ntasiddh¡ntas¡rasa´graha.

According to Bhagavadg¢t¡Mithy¡tva of the causality ascribed to Brahman of characteristics of agency, are associated with the individual soul, and that of the world.[37] Here m¡y¡and avidy¡ are pointed out. It is the material cause of the world which is removed by knowledge of Brahman, is calledMithy¡.[38]

“DharmakÀetre kurukÀetre samavet¡Å yuyutsavaÅ

M¡mak¡Å p¡¸·av¡¿caiva kimakurvata saµcaya.”[39]

Here the word KÀetra is discussed. The meaning of KÀetra is¿ar¢ra. So dharmakÀetra means the adhiÀ¶h¡na of dharma that is human body or mind. Mind is the fighting field of dharma and adharma. Kauravas are the adharmins and the P¡¸·avas are dharmins. Here Arjuna is the J¢v¡tm¡and ár¢k¤À¸a is the param¡tm¡.[40] J¢v¡tm¡depends on m¡y¡. So J¢v¡tm¡ enjoys the sukhaduÅkhas (pleasure and pain) in this sams¡ra. To attain mokÀa from this sams¡ra,to work in accordance withthe adviceof Bhagav¡nis proposed. In this ¿loka we reach the conclusion that the sams¡ra is dependentupon m¡y¡.

“N¡sato vidyatebh¡vo n¡bh¡vo vidyate sataÅ

Ubhayorapi d¤À¶o’ntastvanayos tatvadar¿ibhiÅ.”

The verse shows that the world is asat and it is not like ¿a¿aviÀ¡¸am.

This world has vy¡vah¡rikasatt¡. It is not sat or asat, so it is called Mithy¡,anirvacan¢ya, avidy¡, m¡y¡. This verse shows that the universe is Mithy¡. Mithy¡ and m¡y¡are theone and same.

M¡y¡ or prak¤ti produces the moving and unmoving world. M¡y¡ depends upon Brahman which inspired by its reflection undergoes modification in the form of world. The manifested world lapses into m¡y¡ at the time of dissolution.

“Kim punaÅ brahma¸o pu¸yabhaktarajarsastataÅ

Anityamasukhalokamimam pr¡pya bhajasva m¡m”[41]

The jagat which is n¡ma and r£pa is not real. In this world we morecomfort withduÅkha more than sukha. The basis of this scientific theory is that the good people tell that the jagat is anitya or unreal. The G¢t¡ tells only the unreality of world. According to Advaita the world is Mithy¡. These two are same. People mistakes one thing into another. As far as the mistake is sustained, people think that it is real. This reality is called pr¡tibh¡sikasatt¡. Rajjusarpa is the example.

“Sarvametad¤tam manye yanmam vadasi ke¿ava

Na hi te bhagavan vyaktim vidurdeva na d¡navaÅ.”

Brahman is the only real. The world’s reality is only our mistake. The worldhas Pr¡tibh¡sikasatt¡. All beings that appear in Brahmanare not present in beings. Sarpa being merely an appearance does not really exist in the Rajju. The appearance of the world in Brahman is due to m¡y¡ Brahman is the substratumin m¡y¡and world. The world has no p¡ram¡rthikasatt¡so it is called Mithy¡. Like this Brahman has p¡ram¡rthikasatt¡, J¢va has vy¡vah¡rikasatt¡ and Jagat haspr¡tibh¡sikasatt¡. In Brahman these three divisions appear that is Ì¿vara, J¢va and Jagat. The cause of these divisions isajµ¡na or m¡y¡.