[Advaita-l] Why only jagat is mithya and jeeva is brahman !!??
kuntimaddisada at yahoo.com
Tue Mar 15 00:50:14 CDT 2016
Mityaatvam of the world is established in Cha. Up and in Mundaka Up.
In Chadogya - it says To establish that - eka viynaanena sarva vijnaanam bhavati - knowing one-thing one can know everything - Uddaalaka says it is possible since creation is only - namesake - He gives three example to illustrate and repeats the statement - vaachaarambhanam vikaaro naamadheyam - one becoming many is only terms only namesake as they involve only name and form - just as gold becoming ornaments, just as mud becoming pots, just as iron becoming tools, etc. - same way - sat - Chit which is one without a second became many - there is no real creation and there cannot be real creation also since Brahman is nirvikaaraH and creation involves vikaara.
In Mundaka also same theme - knowing one thing all are known - kasminno bhagavo vijnaate sarvam vijnaanam bhavati - and the teacher teaches para vidyaa - how one became many - only in the name and form - or vivarta transformation. Even though mithyaa word was not used, it is what naama ruupaatmakam jagat means.
For jeeva - there is anupravesha statement - after forming subtle and gross bodies and the worlds, Brahmna as though entered to form jiiva. Entering is nothing but formation of chidaabhaasa or reflected consciousness - both for jiiva and Iswara.
On Mon, 3/14/16, V Subrahmanian via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
Subject: Re: [Advaita-l] Why only jagat is mithya and jeeva is brahman !!??
To: "Srinath Vedagarbha" <svedagarbha at gmail.com>, "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>
Cc: "advaitin" <advaitin at yahoogroups.com>
Date: Monday, March 14, 2016, 11:42 PM
On Tue, Mar 15, 2016 at
12:41 AM, Srinath Vedagarbha via Advaita-l <
advaita-l at lists.advaita-vedanta.org>
> 4. If this jagat is causing dhukha and if
jnAna is said to be destroy this
dhukha, then the cause of dhukha this jagat cannot be
destroyed if it is
> real. Hence jagat is
said to be mithya.
This is how mithyattvam of jagat is derived from anumAna
only. Shruti has
> not employed here to
drive this point.
This is the gist when Shankara says while starting the
> vaitathya prakaraNa says
that this prakaraNa is meant to prove the falsity
> of world using anumAna: tatra
upapattyA.api dvaitasya vaitathyaM
shakyate.avadhArayituM iti dvitIyaM prakaraNamArabhate |
āgama prakaraṇa (first chapter) itself the dvaita
mithyātva has been
established by āgama
pramāṇa. The 7th mantra is the pramāṇa which
the shāntam shivam advaitam
Chaturtham, Atmā, vijneyaḥ as
prapanchopashamam. What has been done there
with āgama pramana is now
strengthened for mananam in the vaitathya prakaranam by
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