One of the attendants asked: Sri Bhagavan has said: ‘Reality and myth are both the same’. How is it so?
M.: The tantriks and others of the kind condemn Sri Sankara’s philosophy as māya vāda without understanding him aright. What does he say? He says: (1) Brahma is real; (2) the universe is a myth; (3) Brahma is the universe. He does not stop at the second statement but continues to supplement it with the third. What does it signify? The Universe is conceived to be apart from Brahman and that perception is wrong. The antagonists point to his illustration of rajju sarpa (rope-snake). This is unconditioned superimposition. After the truth of the rope is known, the illusion of snake is removed once for all.
But they should take into account the conditioned superimposition also into consideration, e.g. Marumarichika or mrigatrishna (water of mirage).
The mirage does not disappear even after knowing it to be a mirage. The vision is there but the man does not run to it for water. Sri Sankara must be understood in the light of both the illustrations. The world is a myth. Even after knowing it, it continues to appear. It must be known to be Brahma and not apart.
If the world appears, yet to whom does it appear? he asks. What is your reply? You must say the Self. If not, will the world appear in the absence of the cognising Self? Therefore the Self is the reality. That is his conclusion. The phenomena are real as the Self and are myths apart from the Self.
Now, what do the tantriks, etc., say? They say that the phenomena are real because they are part of the Reality in which they appear.
Are not these two statements the same? That is what I meant by reality and falsehood being one and the same.
The antagonists continue: With the conditioned as well as the unconditioned illusions considered, the phenomenon of water in mirage is purely illusory because that water cannot be used for any purpose. Whereas the phenomenon of the world is different, for it is useful. How then does the latter stand on a par with the former?
A phenomenon cannot be a reality simply because it serves a purpose or purposes. Take a dream for example. The dream creations are useful; they serve the dreampurpose. The dream water quenches dream thirst. The dream creation is however contradicted in the waking state. The waking creation is contradicted in the other two states. What is not continuous cannot be real. If real, the thing must ever be real,—and not real for a short time and unreal at other times.
So it is with magical creations. They appear real and are yet illusory.
Similarly the universe cannot be real of itself—that is to say, apart from the underlying Reality.