Vedanta - Discussion Forum I (introductory))

[gangajal]

<!--QuoteBegin-Sunder+Feb 15 2005, 12:47 AM-->QUOTE(Sunder @ Feb 15 2005, 12:47 AM)<!--QuoteEBegin--> If this is true, then "mithya" has no meaning at all. Delusion (viparyaya), Imagination (Vikalpa), and Pramana (Authoritative Proof such as Prathyaksha, Anumana, Upamana, and Shabdha) have no distinction and become synonyms of each other.
Else.... when you state that dream and illusion are "real", you will have to explain the meaning of "reality". does it mean temporarily/relatively real, or Permanently/Absolutely real? Advaita contests the theory and says the DREAMER is real, while the dream is not. The water in a mirage is not imagined to be an illusion by the deluded one, but thinks it is REAL. If one sees the water as an illusion and knows it's a mirage, then we have absolutely nothing to contest, for we are on the same side. So also, as long as you know that the Jeeva/Jagath/Eeshwara are like the mirage in a desert, and are not mistaking them to be real, we are on the same side. If you think you can drink the water from the mirage, and think that the Jeeva and Jagath are parmanent, then we have something to debate. <!--QuoteEnd--><!--QuoteEEnd-->
Real, according to Vishistadvaita, means that it is not a construct of the mind but has an independent existence. Vishsistadvaita distinguishes between two kinds of real, real with practical value and without any practical value. The water seen in a mirage in the desert is real but is of no practical value.