[Advaita-l] Why only jagat is mithya and jeeva is brahman !!??
aurobind.padiyath at gmail.com
Sat Mar 19 11:17:15 CDT 2016
Pranams to all,
Just as it is ardha slokah it is also ardha truth.
Like jagat mithya the other truth is in swaroopa the same is satyam.
i.e. यथा ब्रह्म सत्यं जगन्मिथ्या तथा ब्रह्म सत्यं जगत्सत्यमं।
Just as the various appearance of the same water as wave etc is nothing but
in swaroopa water only same way the Jeeva Jagat and Iswara are in Brahman.
It never undergoes the changes. So while the appearances are called Mithya
it cannot exist with out a Sathya in which it can appear. Since there is
the need for the Sathya AdhAram for anything to appear it is also Sathyam
but what appears is nothing but VikAkonamadheyam.
These are well explained in both Bhashya and VArthika of Br.Up 1.4.10 and
later in the 4th chapter of the same Upanishad.
On 19 Mar 2016 18:41, "Venkatraghavan S via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:
> Namaste all,
> Another thing that struck me as I was contemplating Sri Bhaskarji's
> question on ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः ardha sloka, is
> that Brahman's kAraNatvam of the jagat is also just an adhyAropa, it is not
> true paramArthata: .
> Brahman's asamsargatvam / asangatvam - whether through a kAraNa kArya
> sambandha (Brahma kAraNam, jagat kAryam), or AdhAra Adheya sambandha
> (Brahman AdhAram, jagat Adheyam), or antaryAmi relationship (Brahman as the
> antaryAmi for every object in jagat) - all flow from jagat's mithyAtvam.
> AchArya's bhAshyam for the famous मत्स्थानि सर्व भूतानि and न च मत्स्थानि
> भूतानि pair of adhyAropa-apavAda slokas in the Gita (BG 9.03 and 9.04) is
> very helpful in reflecting on some of these aspects.
> Therefore, jagat mithyAtvam is very much a fundamental (and valuable)
> component of advaita siddhAnta.
> On 14 Mar 2016 12:28 p.m., "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?? Well argument may go like this : since
> > is chaitanya it is acceptable that jeeva in its svarUpa brahman only
> > nothing else because brahman is the akhanda chaitanya whereas jagat is
> > (inert) anAtma hence jagat is not brahman it is mithya only. Is this
> > that there exists a thing that can be called as 'anAtma' in 'jada'
> > svarUpa?? How can this jada jagat can exist aloof from brahman to
> > brahman is Chaitanya and jagat is jada and this jada is not brahman but
> > only mithyA?? And contrarily, we elevate upAdhirahita jeeva as brahman
> > since upadhi rahita jeeva is in his svarUpa brahman only ?? whereas we
> > not ready to accept jagat in its svarUpa brahman only when we see the
> > jagat beyond its nAma rUpa, still we argue that jagat is mithya only. We
> > are not ready to accept that once the extra attributes removed from jeeva
> > and jagat what remains is brahman only is it not?? So the equation is
> > (a) upAdhi + brahman = jeeva,
> > (b) nAma / rUpa + brahman = jagat
> > (c) jeeva - upAdhi = brahman and
> > (d) jagat - nAma/rUpa = brahman too since what remains after removing
> > adhyArOpita is brahman only nothing else. Under these circumstances how
> > can we elevate one aspect as brahman and another one as mithyA?? Any
> > constructive thoughts on this would be most welcome.
> > Hari Hari Hari Bol!!!
> > bhaskar
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