- Paramarthika Satya
- Vyavahaarika Satya
- Pratibhasika Satya
Prathibhasika satya is a delusion of the mind that can happen under the influence of alchohol, drugs, brainwashing etc. Vyavaharika satya refers to the observational reality that has been accepted as true because others also have similar observations. It lasts until Brahma jnana or Paramarthika satya is known. Knowing the truth that the real "I” is different from the temporarily adopted mortal body is Brahma Jnana. It is not something to be attained but that which is to be known. Through the right knowledge, one can awaken the limited Jiva to the realm of limitless Brahman. The Parmarthik Satya may not be realized by the perception through sense organs, but Vyavaharika can. Both are real at their own levels.
Our knowledge of the universe is restricted to what we know or heard from others. The time we live from birth to death is our only real experience. What we hear about what happened before or at different places are just stories. What we hear of others is the presentation of other people through media. Take example of how people considers an object like currency note in the real world. A 100 rupee note is taken as valuable because it gets things done in the Vyavahaarika world. One night, you see a piece of paper on the road and mistake it for a 100 rupee note. This can also happen for a person under the influence of alchohol, drugs, brainwashing etc. This temporary reality is Pratibhasika Satya. Your 100 rupee note is in reality nothing but a piece of paper with no fixed value. The inflation can reduce its worth over time. If the government bans the note, it immediately turns into a useless piece of paper. Such a truth is Paramarthika Satya.
Everything that exists here is made of different forms of Brahman that is present in every atom. The separation that we see between Brahman and its creations is maya or illusion. Pots, sculptures etc is made from the root object clay. It becomes clay again during recycling. Our physical body is made of Panchabhutas and it is the soul or atma that gives life to it. Our physical body has the value only for the time during when the atma is present.
The Famous verse from Vivek Chudamani says Brahma satyam jagat mithya, jivo brahmaiva naparah. It means Brahman is the only truth hat exists for ever and the same Brahman is present in all Beings. The clouds of ignorance or maya creates an illusion in this limited world. By engaging with learned people through satsang we can acquire the true knowledge, widen our horizon and become broad minded.
Jagat Mithya : It is something to be seen in a detached way. The realized jnanis consider the material world as mortal. The thoughts, emotions, the energy all come under this word Jagat. That which is near or far, inside or outside, now or later, good or bad everything is part of this Jagat. All that which is or can be an object of our knowledge is Jagat. It includes not only the gross but also the subtle objects.
jayate gachati iti jagat, i.e. that which is born and perish is jagat.
Jivo Brahmaiva naparah means that every jiva, that looks like limited and finite, is same as the infinite and limitless Brahman, adopting the mortal body, for a limited period of time. In real life, we forget about our basic self, the atma, and considers the mortal body and mind as our singular dominion.
The attachment of Jiva with body, mind results in our confinement with the observational world of name and form (namarupa). This conceals the real brahman residing within you. Karma and Maya are the chains that bind the Jiva with this limited Jagat. Jiva is always doing Karmas because of its attachment with this Jagat. The doer has to enjoy the fruits of Karmas, irrespective of being good or bad, like merit or demerit, pleasure or pain, attachment or aversion, desire or dislike etc. This enjoyment leads in to doing further Karmas. They also have after effects. And this chain continues. In this way the Jiva falls deeper and deeper into the tight grip of Karma.
Where ever the Karma is leading, its results are always unknown and beyond predictions. It leads Jiva from one birth to another and again from one Karma to another. Thus it goes on accumulating in the account because for not even a single moment, the Jiva is free from doing karma. That is the reason by Krishna says in Gita that the ways of Karma are mysterious and generally not known to people. The only remedy that Advaita prescribes Jnana as a means of release from the bondage of Karma phala (fruits of karma).
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