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

khaaksaar musafir57 at gmail.com
Wed Mar 16 01:25:59 CDT 2016

Hari Om Praveen ji, Pranaams!

Thanks for providing a simple and clear explanation of this enigmatic half

Yours in Self,


On Tue, Mar 15, 2016 at 11:15 PM, Praveen R. Bhat via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Bhaskarji,
> The question you raise is valid in terms of "what is the truth/ reality of
> everything, be it ईश्वर, जगत् or जीव"? And the answer you expect as ब्रह्म
> is also correct.
> However, the idea in Bhagavatpadacharya's अर्धश्लोक is for the जीव to know
> the truth, akin to all the महावाक्यs, which deal with the oneness of the
> individual only. The questions that the individual faces are:
>    1. What is this world, which I find myself a part of?
>    2. Who created it?
>    3. Who am I and what is my connection to the creator and the world?
> The answers given are in 2nd, 1st and 3rd order of questions in the
> अर्धश्लोक:
>    1. The world is कार्यम्/ मिथ्या.
>    2. ब्रह्म is the कारणम्/ सत्यम्.
>    3. जीवः ब्रह्म एव = कारणम् एव, न अपरः = न तु कार्यम्. The individual who
>    considers himself as a created just like the world, is not the created.
> So
>    the relation of the individual is that he is one with the creator and
>    therefore the सत्य्-अधिष्ठान of मिथ्या-जगत्. His complex of body, mind
> and
>    senses is part of the created world, मिथ्या प्रपञ्च, while he is not.
> If here, it is said that the world is also ब्रह्म then it would mean that
> his body, mind, senses are also real! Of course, it would also mean that
> there is nothing other than me, who is brahman, but that answers the
> question at the level of अजातवाद where there is no creation itself, but not
> in the context of the questions faced by the individual. Bhagavatpadacharya
> presents them as the goal of all ग्रन्थs wherein He says श्लोकार्धेन
> प्रवक्ष्यामि यदुक्तं‌ ग्रन्थकोटिभिः| ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव
> नापरः || After the dawn of knowledge, at the level of व्यवहार the world
> still exists *as मिथ्या* for the ज्ञानी, but the जीव exists as one with
> ब्रह्म, *not as मिथ्या*. The truth of the world is no longer परोक्षब्रह्म
> but the अपरोक्षब्रह्म, ज्ञानी जीव himself!
> I don't know if the above helps, but that is how I understand it. To
> summarize, the विवेक done here is separating oneself from all
> superimpositions and equating oneself to (= understanding/ knowing as)
> ब्रह्म. OTOH there is nothing to separate the world outside one's body,
> etc, from, to know as ब्रह्म.
> गुरुपादुकाभ्याम्,
> --Praveen R. Bhat
> /* Through what should one know That owing to which all this is known!
> [Br.Up. 4.5.15] */
> On Mon, Mar 14, 2016 at 5:58 PM, Bhaskar YR via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
> > praNAms
> > Hare Krishna
> >
> > The jagat in advaita vedAnta is mithya why??
> >
> > brahma satya jaganmithya jeevo brahmaiva na paraH famouns saying goes in
> > advaita though same order of statement cannot be found anywhere in
> > prasthAna traya bhAshya of shankara.  I always wonder when the jeeva has
> > been identified as brahman why jagat is barred from this status that too
> > when advaita readily accepts that for the jagat,  brahman is the both
> > upAdAna and nimitta kAraNa??
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