Who are you?
1. The one others think your are.
2. The one you think you are.
3. The one you really are.
There are three levels of reality
There are three planes of existence according to classical Advaita Vedānta: the plane of absolute existence (paramarthika satta), the plane of worldly existence (vyavaharika satta) which includes this world and the heavenly world, and the plane of illusory existence (pratibhāsika existence). The two latter planes of existence are a function of māyā and are thus illusory to some extent. A pratibhāsika existence, such as objects presented in a mirage, is less real than a worldly existence. Its corresponding unreality is, however, different from that which characterizes the absolutely nonexistent or the impossible, such as a sky-lotus (a lotus that grows in the sky) or the son of a barren woman. The independent existence of a mirage and the world, both of which are due to a certain causal condition, ceases once the causal condition change. The causal condition is avidya, or ignorance. The independent existence and experience of the world ceases to be with the gain of knowledge of Brahman. The nature of knowledge of Brahman is that “I am pure consciousness.” The self-ignorance of the jīva (individuated self) that “I am limited” is replaced by the Brahman-knowledge that “I am everything,” accompanied by a re-identification of the self with the transcendental Brahman.
The knower of Brahman sees the one non-plural reality in everything. He or she no longer gives an absolute reality to independent and limited existence of the world, but experiences the world as a creative expression of pure consciousness. The states of waking (jāgrat), dreaming (svapna) and deep sleep (susupti) all point to the fourth nameless state turiya, pure consciousness, which is to be realized as the true self. Pure consciousness is not only pure existence but also the ultimate bliss which is experienced partially during deep sleep. Hence we wake up refreshed.
Source: Three Planes of Existence
The world is neither totally untrue nor is it totally true. Brahman is the absolute truth. The world is a reflection of the Brahman in thousands of pots of water. You will find reflection of the Brahman in all of these pots (plurality). The truth is only one Brahman. The reflections are caused by Maya or illusion. But then what is the Truth?
Analogy
If you look yourself into a mirror you will find a reflection of yourself in it. You are the absolute reality (in blood and flesh). So in comparison to you the reflection in the mirror is untrue caused by illusion. But then this reflection of myself could be seen and perceived by eyes and therefore experienced by the mind. So therefore is true compared to a mirage in a desert which is less true. These are three different levels of reality. Only one of them is the absolute truth. But it does not mean others are false.
Just the same way you cannot deny the fact that the reflection of yourself in the mirror is false you cannot say the world is false (illusion).But you have to accept the fact that the one in the mirror is not you, you are your self(the absolute truth). Truth is one but it is relative to things which are not truth but are also not false.
There are three levels of reality
There are three planes of existence according to classical Advaita Vedānta: the plane of absolute existence (paramarthika satta), the plane of worldly existence (vyavaharika satta) which includes this world and the heavenly world, and the plane of illusory existence (pratibhāsika existence). The two latter planes of existence are a function of māyā and are thus illusory to some extent. A pratibhāsika existence, such as objects presented in a mirage, is less real than a worldly existence. Its corresponding unreality is, however, different from that which characterizes the absolutely nonexistent or the impossible, such as a sky-lotus (a lotus that grows in the sky) or the son of a barren woman. The independent existence of a mirage and the world, both of which are due to a certain causal condition, ceases once the causal condition change. The causal condition is avidya, or ignorance. The independent existence and experience of the world ceases to be with the gain of knowledge of Brahman. The nature of knowledge of Brahman is that “I am pure consciousness.” The self-ignorance of the jīva (individuated self) that “I am limited” is replaced by the Brahman-knowledge that “I am everything,” accompanied by a re-identification of the self with the transcendental Brahman.
The knower of Brahman sees the one non-plural reality in everything. He or she no longer gives an absolute reality to independent and limited existence of the world, but experiences the world as a creative expression of pure consciousness. The states of waking (jāgrat), dreaming (svapna) and deep sleep (susupti) all point to the fourth nameless state turiya, pure consciousness, which is to be realized as the true self. Pure consciousness is not only pure existence but also the ultimate bliss which is experienced partially during deep sleep. Hence we wake up refreshed.
Source: Three Planes of Existence
The world is neither totally untrue nor is it totally true. Brahman is the absolute truth. The world is a reflection of the Brahman in thousands of pots of water. You will find reflection of the Brahman in all of these pots (plurality). The truth is only one Brahman. The reflections are caused by Maya or illusion. But then what is the Truth?
Analogy
If you look yourself into a mirror you will find a reflection of yourself in it. You are the absolute reality (in blood and flesh). So in comparison to you the reflection in the mirror is untrue caused by illusion. But then this reflection of myself could be seen and perceived by eyes and therefore experienced by the mind. So therefore is true compared to a mirage in a desert which is less true. These are three different levels of reality. Only one of them is the absolute truth. But it does not mean others are false.
Just the same way you cannot deny the fact that the reflection of yourself in the mirror is false you cannot say the world is false (illusion).But you have to accept the fact that the one in the mirror is not you, you are your self(the absolute truth). Truth is one but it is relative to things which are not truth but are also not false.
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