arance is as much false as the world-appearance itself,
and hence on the realization of the truth the negative thesis,
that the world-appearance does not exist, includes the negation
also as a manifestation of world-appearance, and hence the only
thing left is the realized identity of the truth, the being. The
peculiarity of this illusion of world-appearance is this, that it
appears as consistent with or inlaid in the being (_sat_) though it
is not there. This of course is dissolved when right knowledge
dawns. This indeed brings home to us the truth that the world-appearance
is an appearance which is different from what we
know as real (_sadvilak@sa@na_); for the real is known to us as
that which is proved by the prama@nas, and which will never
again be falsified by later experience or other means of proof.
A thing is said to be true only so long as it is not contradicted;
but since at the dawn of right knowledge this world-appearance
will be found to be false and non-existing, it cannot be regarded
as real [Footnote ref l]. Thus Brahman alone is true, and the
world-appearance is false; falsehood and truth are not contrary entities
such that the negation or the falsehood of falsehood will mean truth.
The world-appearance is a whole and in referring to it the
negation refers also to itself as a part of the world-appearance
and hence not only is the positive world-appearance false, but
the falsehood itself is also false; when the world-appearance is
contradicted at the dawn of right knowledge, the falsehood itself
is also contradicted.

Brahman differs from all other things in this that it is self-luminous
(_svaprakas'a_) and has no form; it cannot therefore be the
object of any other consciousness that grasps it. All other things,
ideas, emotions, etc., in contrast to it are called _d@rs'ya_ (objects of
consciousness), while it is the _dra@s@ta_ (the pure consciousness
comprehending all objects). As soon as anything is comprehended as
an expression of a mental state (_v@rtti_), it is said to have a form and
it becomes d@rs'ya, and this is the characteristic of all objects of
consciousness that they cannot reveal themselves apart from being
manifested as objects of consciousness through a mental state.

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[Footnote 1: See _Advaitasiddhi, Mithyatvanirukti_.]

445

Brahman also, so long as it is understood as a meaning of the
Upani@sad text, is not i