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

[Ravi Kiran]

praNAms Sri Bhaskarji

On Fri, Apr 15, 2016 at 5:17 PM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:

> praNAms Sri Ravi Kiran prabhuji
>
> Hare Krishna
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> As a prompt & amateur student of vedAnta let me clarify your queries from
> my perspective.
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> When you say,
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> >> It is because the external world neither opposed to the jnAni nor it
> appears as mithya for the jnAni
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> In brahmaikatva or samyak jnAna, is there an external world or internal
> something apart from It ?
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> Ø  In that samyaK jnana the socalled external world (bAhya lOka) is not
> Atma vyatirikta.  This brahman, these kshatra loka-s, these devata-s, these
> veda-s these bhUtas, all these are Atman only says shankara in
> bruhadAraNyaka bhAshya.
>
Ø   Since there exists nothing apart from brahman

 So, Brahman alone "really" exists..and that is the paramArtha jnAna, as
revealed by the Sruti maha vAkyas (through Guru upadEsa) and one may call
it as samyaK jnAna or brahmaikatva jnAna or *jivAtma paramAtma ekatva*
jnAna etc

All other references (be it jagat or vyavahAra), as you confirm it,  are
only so-called .. they are no-entity by themselves, as seen in the light of
this samyak jnAna

So, real importance is to this samyak jnAna always ..

If we are in sync till here, there are no further queries from my side ..

Thanks and Warm Regards,



>
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> If yes, we can discuss about the mithya or satyatvam of that entity..
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> Ø   Since there exists nothing apart from brahman there is no need of any
> answer to the above query.
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> If none, why do you want to keep qualifying this external world or jagat
> in the context of samyak jnAna ?
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> Ø   May I ask you what is your understanding of the term : samyak in
> samyaK jnana and sarva in sarvAtmakatva prabhuji?? Kindly clarify, based on
> your clarification I think we can proceed further with your query.
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> In the realm of samyak jnAna, what is the significance of jagat or
> vyavahAra ?
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> Ø   Again depends upon your understanding of saymak and sarva in samyak
> jnana and sarvAtmakatvaM respectively.
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> why give so much importance to jagat or vyavahAra, of what use is that, in
> advaita paramArtha jnAna itself ?
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> Ø   Advaita paramArtha jnana is not any vyavahAra abhAva jnana or
> lokAteeta ateendriya jnana.  The correct understanding of the nAma & rUpa
> in its causal form is all about saAyak jnana or Atmaikatva jnana.
>
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> Why not limit the scope to samyak jnAna and explain its significance ?
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> Ø   To answer queries like this first I have to understand your
> understanding of the term : saMyak J
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> (Pl note: if you say that the entire discussion all along (your prakriya
> or your interpretation of Sruti / bhAshya ) was used in the context of conveying
> the ultimate reality of Atman and you chose this approach - brahma satyam
> jagat satyam, jnAni vyavahAra satyam eva etc, I have no further queries :)
>
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> Ø   IMHO, shruti itself used this approach for ultimately conveying the
> brahmans nirvisheshatva, nirvikAratva, niravayavatva in its svarUpa.  By
> realizing the ekatva in vikAra jnAni realizes the nirvikArtva of brahman
> through vikAra.  Seeing the gold, only gold  despite the existence of gold
> in kAryAkAra is the realization of brahman.  From this point of view he
> would realize that there is only gold, kAraNatva of this gold and kAryAkAra
> of ornaments are kevala adhyArOpita on the gold which is ultimately
> nirvishesha in its svarUpa.
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> Hari Hari Hari Bol!!!
>
> bhaskar
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