[Advaita-l] [advaitin] Why only jagat is mithya and jeeva is brahman !!??
ravikiranm108 at gmail.com
Thu Apr 14 05:08:42 CDT 2016
praNAms Sri Bhaskar ji
Ø Please shankara bhAshya on bruhadAraNyaka (2-1-20) avivekinAM
> vivekinAM cha upacharitA buddhirdrushtA iti chet, na, avivekinAM
> mithyAbhuddhitvAt, vivekinAM cha samvyavahAramAtrAlambanArthatvAt, yathA
> krushNO raktascha AkAshaH, iti vivekinAmapi kadAchit krushNatA raktatA cha
> AkAshasya samvyavahAramAtrAlambanArthatvaM pratipadyate iti na
> paramArthathataH krushNO raktO va AkAshO bhavatimarhati. His vyavahAra on
> the face of it matches with ajnAni, but fact remains that ajnAni does the
> vyavahAra through mithyAjnAna (mithyAbuddhitvAt) whereas the jnAni’s
> vyavahAra is samyak vyavahAra which is the result of his sarvAtma jnana.
> Kindly read this bhAshya vAkya completely to understand jnAni’s vyavahAra.
If you limit to say that there is no doership or enjoyership in jnAni's
vyavahAra, it is understood or
jnAni experiences happiness or sorrow (or profit/loss), but he knows, it is
not paramArtham or
it doesn't exist in his nitya shuddha buddha mukta sva-svarUpa.
But, when it is said as samyak vyavahAra, isn't it, the prAdhAnya to his
samyak jnAna or brahmaikatva jnAna alone?
Is there anything "apart" or "other" from this samyak jnAna ?
Question is : when you claim - jnAni's vyavahAra as satyatvam eva, the
satyam you are attributing to his samyak jnAna or anything else?
> In that sense, jnAni's vyavahAra involving pramAna-pramEya will not
> sublate (bAdha) his brahmaikatva jnAna ..
> Ø The final pramANa indeed removes the very jnAtrutvaM (knowership) of
> Atman says shankara in geeta bhAshya. The otherway of saying the above
> sentence is there is no pramANAdi triputi vyavahAra in brahmaikatva jnana.
Yes., if the reference is strictly to "brahmaikatva jnAna" alone.
In the phenomenal world involving transactions, a jnAni sees a laptop as a
> laptop only for sending emails or
> doing other online transactions .. :)
> Ø Yes, seeing the laptop as laptop, seeing the stone as stone is not
> avidyA drushti, seeing the stone as different from me, seeing the same
> stone as my stone lying at my house backyard etc. are avidyAkalpita bheda
> drushti (ahaMkAraM, mamakAraM). Here stone itself is not avidyAkruta
> having the bheda buddhi in stone or laptop and attaching to it in a
> specific way is avidyAkalpita. An ajnAni sees the satyatva in shAstra,
> Acharya and upadesha having the bhedabuddhi in the vyavahAra whereas a
> jnAni doing the same vyavahAra without an iota of bhedabuddhi, for him
> everything (the nAma rUpa and vyavahAra) sadrUpameva satyaM .
In the jnAna sthithi, why then bring up the word "vyavahAra"? why not say,
everything happens spontaneously or sahajam as far as jnAni is considered ?
> Sri SSS somewhere says in Kannada : brahma, brahmajnAnavannu, brahmanige,
> Brahmana mUlakavAgiye helikoduttaane. (brahma teaching the brahma jnana to
> brahma through brahma J
True, since Brahman alone IS, how else can you express this .. :)
> Hari Hari Hari Bol!!!
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