[Advaita-l] [advaitin] Why only jagat is mithya and jeeva is brahman !!??
svedagarbha at gmail.com
Wed Mar 23 12:51:51 CDT 2016
On Wed, Mar 23, 2016 at 6:41 AM, Venkatraghavan S <agnimile at gmail.com>
> Coming to your question Srinath-ji:
> <<Isn't the second definition of mithyA contradicts above position?>>
> Just wanted to confirm, by 'the above position' do you mean this sentence
> in Subbuji's email: 'The world does not exist at all in the first place for
> it to be negated.'?
> That is, is your question that as the world need not be negated, it is not
> traikAlika nishedha pratiyogi and hence not mithyA as per the below
> <<Mithya is defined as
> If that is the question, the answer is that GaudapAdAchArya and
> ShankarAchArya are speaking from a paramArtha standpoint. Negation of the
> world has already happened, with the realisation that there never was a
> world in all three periods of time, and consequently *no negation was
> needed*. Once a mithyA vastu has been negated, it ceases to exist in all
> three periods of time, ruling out the need to negate it - but that doesn't
> make the vastu fall outside the scope of the definition.
Negation of world already happened? When? It implies from your explanation
that such negation must have happened in vyavhAra before arriving into
pAramArtha. If that is the case, you may have to violate Shankara in many
"sarva-vyavahArANAmEva prAk brahmatma-avijnyAnAt satyatva upapattEhe
svapna-vyavahArasya prAk prabOdhat" - Sri Shankara BSB (II.1.14)
(Before coming by realization it is but proper to regard all our worldly
activities as real, as our activities in dream seem real to us till we wake
prAk prabOdhAt samsAritvabhigamaha (Before the dawn of realization we have
to concede the reality of samsAra )
na cha dvaitasya anritatva-buddhihi prathamamEva kasyachit syAt |
(Nobody thinks from the very outset that duality is false )
prAk brahmAtmatvadarshanAt vishayAdi-prapanchO vyavasthitaroopO bhavati |
(Prior to the realization of the identity of Atman with Brahman, the world
senses and other things have their definite form.)
dEhAtma-pratyayO yadvat pramANatvEna kalpitaha loukikam tadvadEvEdam
pramANam tvAtma nischayAt |
As long as the idea of the Self is identified with the body consciousness so
long i.e, till the realization of the true nature of Atman, the world
perception, the reality of the world is also equally valid.
So, the negation must be from pAramArtha only.
> For example, once the rope snake has been negated, we understand that
> there never was a rope snake in any period of time, and therefore there was
> *no need for negation in the first place*.
This is not correct. You will not be in the state of very realization (that
"this is rope and not snake" kind) in the first place unless you negate the
perceived "snake" as false. This fact of negation itself is true at the
end. If you say this negation did not happen in the first place then the
perceived "snake" remains snake itself and never ever get corrected. In
other words, perceived "snake" remains abhAdita and hence you may have to
call it real!
The very reason you characterized "snake" appearance as mithya is because
you reasoned it on the ground that if it is real it should not be sublated
(along with other half part if it is asat it should not be perceived). The
very fact that you can sublate such mithya vastu, now denying the negation
itself is a vyabhichAra at best.
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