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

Bhaskar YR bhaskar.yr at in.abb.com
Tue Mar 22 23:34:05 CDT 2016

praNAms Sri Venkatraghavan prabhuji
hare Krishna

Therefore, bAdha according to AchArya is the negation of the false notion that the world has any independent existence.

Ø     Beautiful prabhuji.  This is what shankara clearly said in chAndOgya.  And the independent existence of kArya jagat is not possible and independent existence of jagat is kevala avidyAkalpita from the result of which jeeva gets the ahaMkAra, mamakAra (notions that he is kartru, bhOktru etc.) whereas in reality kAryAkArOpi kAraNasya AtmabhUta eva, anAtmabhUtasya anArabhyatvAt clarifies shankara.  Interestingly shankara talking about kAryAkAra i.e. nAma rUpa and clarifying that KAraNasya Atmabhutameva not mithyA as popularly understood.

And shAstra as a pramANa for its ‘vishaya’ is not to prove the pratyaksha pramANa as wrong.  Shabda / Agama pramANa has a different subject matter which cannot be known by any other pramANa.
Undoubtedly, but that is not the subject matter of the discussion.

Ø     I had to bring this point because the subject matter of this thread is ‘jagat’ mithyatvaM and jagat and its satyatvaM are the subject matter of pratyaksha pramANa.  Since brahma as the kAraNa of this jagat is apratyaksha unlike in mrud-ghata (where mrittike in ghata rUpa pratyasha pramANita) we have rely on shruti pramANa to know that jagat kAraNatvaM which is avyavahArya, nirvishesha in its very nature.  Now the question is are we dependent on shruti pramANa to know/realize the sva-svarUpa of ours or are we using the shruti pramANa to prove prama of pratyaksha pramANa is wrong??  From two different pramANa-s we are knowing the two prama-s.  I.e. through pratyaksha pramANa this jagat and through shabda pramANa nirvishesha, ateendriya brahman.  Or the other way asking the question is : is the one-ness of brahman determined by pratyaksha pramANa or shAstra pramANa?? It is impossible to realize the one-ness of brahman through pratyaksha pramANa because what is pratyaksha is jagat and NOT the nirvishesha brahman.  So, the one-ness of the brahman (ekatvaM) is not at all the subject matter of pratyaksha pramANam. The ekatvaM needs to be known by pramANAntara (different pramANa) i.e. shabda that which is again should not go against ‘subject matter’ of another pramANa i.e. pratyaksha.   As you know one pramANa will never contradict other pramANa.  And now the important question is :  why at all the names and forms of this multifarious jagat to be declared as mithya (when it is pratyaksha pramANa siddha ) to realize the Agama pramANita ekatvaM of brahman??  edam sarvaM yadayamAtma, bramaivedaM amrutaM purastAt etc. are the clear-cut declaration of shruti, can this shruti statements to be swept aside just to prove the jagat mithyatva and brahman satyatva??  I donot think this is an appropriate approach to the shruti yukti and anubhava to realize the nirvishesha brahman.  For that matter even for the Agama it is impossible to convey an unknown (apratyaksha) thing without taking the shelter under words & objects of the world says shankara somewhere.  If we are tenacious to prove the jagat mithyatva then that which has been being conveyed by this mithA prapancha by Agama too become mithyA only not satya.

Hari Hari Hari Bol!!!

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