Any created entity has to be less real than the Absolutely Real Brahman.

He adds: this is not paramArthasatyam (absolute reality) since Brahman alone indeed is paramArtha satyam.

This vyavaharavishayam satyam is only Apekshikam, relative, empirical.

He explains: when compared to the water in a mirage, the water (that we actually use for drinking, etc.) is real.

This is what is meant by vyavaharika satyam.

That which is not thus real is anRtam, unreal.,,; satyam cha vyavahaaraviShayam, adhikArAt, na paramaarthasatyam; ekameva hi paramaarthasatyam Brahma.

Commonly these are known as: 1.PAramArthika Satyam which is Brahman alone, 2.

This seeming reality of say, the mirage-water or rope-snake, is corrected in the vyavahara itself and does not require Brahma jnanam for this.

The vyvahaarika satyam, of course, gets corrected upon the rise of Brahma jnAnam.

The Shruti vakyams for this are: Ekameva adviteeyam, neha naanaa asti kinchana, sarvam khalu idam brahma, etc.

What is worthy of noting in the above bhashyam is the Shruti pramaanam for the existence of the three types of reality or sattAtraividhyam.

The Taittiriya shruti we took up above is the pramanam for the three types of reality.

It is not the concoction of the advaitinsBhagavatpadalater Acharyas.

The Bhashyam uses the two specific names and the third is only implied.

In this process, the 6 th section of the Anandavalli Chapter of the Upanishad says.

Since the original pratijnA, promise, of the Upanishad is (The knower of Brahman attains the Supreme), the Upanishad is proceeding to talk about creation with a view to enable the aspirant to know Brahman.

When the universe is taught to have originated from Brahman and pervaded by It, one can appreciate Its existence,, first and then realize it directly.

In order to enable this, the Upanishad explains how Brahman has verily become everything in the universe.

By knowing that everything is Brahman indeed, one can obtain a direct realization of the Cause, Brahman.

However, since Brahman is extremely subtle, being without any attributes, It can be known only when shown to be associated with something that one can relate to.

The Upanishad says, (He who realizes the one (Brahman) manifesting in ones innermost mind, he experiences the fulfillment of all desires.).

And having entered there, It became the formed and the formless, the defined and the undefined, the sustaining and the non-sustaining, the sentient and the insentient, the true and the untrue.

As this exhausts the gross and subtle, the Acharya, when it comes to commenting upon the word satyam occurring first in the sentence, quite naturally, gives the meaning as vyavahaara viShayam, the empirical reality.

The Upanishad itself explains what this truth occurring for the second time is: The vital force is truth, and It, Brahman, is the Truth of that.) 2.1.20.

And invariably the one is relative, vyavaharic, and the other is Absolute, pAramaarthic.

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