[Advaita-l] [advaitin] Why only jagat is mithya and jeeva is brahman !!??

[kuntimaddi sadananda]

Bhaskarji - PraNAms

I must say that you are jumping from one reference to another reference. From each reference point the statement are right. Here is where the reference state is being jumped
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Bhaskarji:
.......but what is seen as jagat in jaagrat in vyAkruta rUpa for which adhishtAnaM is brahman only hence like jeeva in its adhishtAna (it is not a causal form - it is substantive form since from Brahman point it is not even a cause for creation) 
..................................
Sada:
upto this, the statements are correct. - following statement 

Bhaskarji:

 jagat too brahman only. 

Sada: No. the correct statement again is what was said before - the adhishTaanam of jagat too is Brahman only. otherwise you are jumping form one reference to the other.

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Bhaskarji

Impartial surgery of both jeeva and jagat leads us tosubstantive brahman only nothing else.

Sada: Correct. 
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Bhaskarji: 

  Under this scenario, the famous vAkya traya to be : brahma satya jagat
 satya jeevo brahmaiva na aparaH.

Sada: 

No 

Again jumping from one reference to the other.

The correct statement is Brhaman alone is stayam or to be  or precise - satyasya satyam.but for short, satyam is OK as long as it is defined as trikaala abhaaditam satyam. 

Hence the correct statement again is :

Brahma satyam (since it is trikaala abhaaditam) and jagan mithyaa since while the adhishTaanam is satyam the adhyaasa is not - bhaadhitatvaat - it is naama ruupatmikam and every changing. 

Jagat is jaayate gachchati iti. that which is continuously changing.  Law of conservation demands that there must be adhishtaanam that is changeless in the changing entity. Mantra 7 of Mandukya - negates each state - 

prapanchopashamam, advaitam - involves negation of dvaita which is adhyaasa part of the jagat. 
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Bhaskar

..pUrNamidaM, pUrNamadaM
 pUrNAt pUrNamudachyate, pUrNasya pUrNamAdAya pUrNam eva
 avashishyate says upanishad shanti mantra.

Sada: 

Bhaskarji - PurnamadaH sloka requires eloborate analysis which Swami Dayanandaji has done and is available on line. 

In the first line Purnam part is adhiShTaanam; and adam idams are not, and they are mithyaa only. Hence both words are dropped in the second line to illustrate only Purnam part  or adhishTaanam part is satyam. Otherwise the first line leaves with two purnams are infinities which makes the line invalid. Hence the second line comes in to unravel the statement. 

With this I stop.

Best wishes.

Hari Om!
Sada




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On Thu, 4/14/16, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:

 Subject: RE: [Advaita-l] [advaitin] Why only jagat is mithya and jeeva is brahman !!??
 To: "kuntimaddi sadananda" <kuntimaddisada at yahoo.com>, "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>, "Vishy" <vishy1962 at yahoo.com>
 Date: Thursday, April 14, 2016, 7:08 AM
 
 6. From Substantive
 point - jagat or another other including avidya and these
 discussions cannot be different from Brahman, while from
 appearances point the appearances are mithyaa and world and
 these discussions too continuously changing. 
 
 7. Any mithyaa has to have a
 substantive that is changeless and in this case it is
 Brahman only - that includes even avidyaa too.
 
 praNAms 
 Hare
 Krishna
 
 Like jagat,  Jeeva
 as such (with his upAdhi-s, without upAdhi saMbandha there
 is no jeeva as such ) too changing over the period of time,
 dehinOsmin yathA dehe kaumAraM yauvanaM jara tathA dehAntara
 prAptihi so jeeva's upAdhi is subject to continuous
 change hence he (sOpAdhika jeeva)  is also mithya but his
 substantive which is changeless is satya in that sense,
 jeeva (upAdhi)  too mithya it is not brahman in jeevO
 brahmaiva.  Jagat is continuously changing in
 vyAkrutAvyAkruta rUpa, no svapna prapancha in waking, no
 waking prapancha in svapna neither svapna prapancha nor
 jaagrat prapancha in upAdhi upashAnta jeeva in sushupti but
 what is seen as jagat in jaagrat in vyAkruta rUpa for which
 adhishtAnaM is brahman only hence like jeeva in its
 adhishtAna (causal form)  jagat too brahman only. 
 Impartial surgery of both jeeva and jagat leads us to
 substantive brahman only nothing else.  Under this
 scenario, the famous vAkya traya to be : brahma satya jagat
 satya jeevo brahmaiva na aparaH...pUrNamidaM, pUrNamadaM
 pUrNAt pUrNamudachyate, pUrNasya pUrNamAdAya pUrNam eva
 avashishyate says upanishad shanti mantra.
 
 Hari hari hari Bol!!!
 bhaskar