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

[Venkatraghavan S]

Namaste Sri Aurobind,

Agreed. Everything is Brahman - however there is a difference between the
experience of a jnAni and his understanding. He experiences the world just
like an ajnAni, but he knows that what he is experiencing, the experience
and himself as the experiencer, are the same Brahman.

What is being said here is that his experience of the world as "idam jagat"
has two components - the "idam", which is satya Brahman and "jagat", which
is mithyA adhyAsa. Similarly his "aham" comprises of two components - satya
Brahman and mithyA ahamkAra. He knows that the Brahman component of aham is
the same as the idam component of jagat. So he can easily say "mayyeva
sakalam jatam, mayi sarvam prathishthitam, mayi sarvam layam yAti,
tadbrahmAdvayamasmyaham"

The ajnAni sees this not as comprising of two parts, but as  one "idam
jagat", which is different from his ahamkAra.

Seeing jagat as just jagat is mithyA, just like viewing aham as a limited
ahamkAra is mithyA. These are just two different names and forms given to
Brahman.

I am wondering if we should request Bhaskarji to post his final comments on
this topic so that we can move on to discuss other things. If people want
to respond to this mail or have more to say, then I am being presumptuous
and of course please carry-on.

Regards
Venkatraghavan
On 27 Apr 2016 4:57 a.m., "Aurobind Padiyath via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:

> Both the jnAni and others are seeing exactly everything the same way it is
> existing. Only difference is that the jnAni knows everything is brahman
> only where as for others they do not know that.
> Aurobind
>
> On Wed, 27 Apr 2016 09:23 Bhaskar YR via Advaita-l, <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > praNAms
> > Hare krishna
> >
> > Will Jnani see ornaments and gold both or gold only?
> >
> > >  jnAni will  see the golden ornament...does it mean to say jnAni would
> > see the vikAra in brahman??  No, it is just because the gold is OtaprOta
> in
> > all the ornaments irrespective of its size and shape.
> >
> > If he sees both there will be Dvaita because there is ornament with Nama
> > Rupa and gold.
> >
> > >  jnAni would realize that there is no separate existence for this
> > ornament apart from gold but in gold there is no shapes of ornaments.
> The
> > effect is not different from the cause, but the cause is different from
> the
> > effect.
> >
> > He must see gold only. Similarly for Jnani there is only Brahman. He
> > cannot see Nama Rupa Jagat.
> >
> > >  Yes, he would see gold only in kAryAkAra, it is because of this for
> the
> > jnAni kAryAkAra and related vyavahAra too satyameva from its sadrUpa.
> The
> > effect (nAma rUpa) is available for transactions, i.e. for example from
> the
> > gold ornaments created like ring, bangle, necklace, bracelet etc. it has
> > its own shape,  design, size and usage as well.  And later on these
> > ornaments can be melted and we can make a different ornament from that
> > melted gold.  Now tell me at what time these ornaments existed apart from
> > gold??  Before the creation of ornaments, after melting of ornaments and
> > when the ornaments existing in different shape and size, all these trishu
> > kAleshu these ornaments donot have existence apart from gold.  But here
> key
> > point is gold is not created (shankara in chAndOgya bhAshya calls this as
> > mrut sAmAnya which is invariably existing in mrutpinda and mrudghata) it
> is
> > neither big nor small, nor bracelet nor ring and mere gold (mrutsAmAnya)
> is
> > not available for any type of vyavahAra, hence mere gold (nirvishesha
> > brahman) is vyavahArAteeta but when the same gold in kAryAkAra available
> > for the vyavahAra in its sadrUpa.  Hence in shruti it has been clearly
> said
> > : Before its creation when the forms and names were not yet
> distinguished,
> > the jagat was available only for one expression and understanding viz.
> > Atman, NOW, (i.e. after creation) at the time of stithikAla ( sustenance,
> > i.e. after the forms and names carved out) it is at once available NOT
> ONLY
> > for several expressions and understandings, but also for the single
> > expression and understanding i.e. Atman.  Hence it would be better to say
> > the jnAni would see at the nAma rUpa jagat as Atmameva..And it is NOT
> > vyavahAra abhAva jnana it is vyavahAra bAdhita samyaK jnana in which
> state
> > sravaM cha nAmarUpAdi sadAtmanaiva satyaM vikAra jAtaM svatastu
> > anrutameva.  All the names and forms are real only with reference to
> their
> > cause, but independently by themselves (this is called parichinna drushti
> > of aviveki-s) they are unreal.
> >
> > It is like the snake rope example. When you have Ajnana you will see
> Snake
> > but when that Ajnana disappears you will see Rope only. You cannot see
> the
> > snake. That snake was Mithya.
> >
> > >  but as I said earlier, jagat is NOT mithya like sarpa on the rope.
> >
> > Problem with your logic is you are not understanding Brahman is cause for
> > Jagat but it is Vivarta Cause. Therefore when Kaarana is known there will
> > be no Kaarya. When rope is known there is no snake. If snake is still
> there
> > you have not understood rope.
> >
> > >  whether for the jagat brahman is vivartOpadAna kAraNa or pariNAmi
> > kAraNa fact remains that kArya is non different from kAraNa but kAraNa
> has
> > no effect in itself.  I have agreed that there is no nAnA in brahman (
> neha
> > nAnAsti kiMchana) but these nAnArUpa donot have existence of their own
> > apart from brahman.  Since for the nAnA brahman is the abhinna
> > nimittOpadAna kAraNa we cannot categorically declare jagat is mithya
> (which
> > is pratyaksha pramANa gOchara) and jeeva is brahman ( nAnAvidha jeeva-s
> too
> > pratyaksha).  This partiality does not make any sense when we are
> accepting
> > the kAraNatvaM of brahman to this jagat.
> >
> > Hari Hari Hari Bol!!!
> > bhaskar
> >
> >
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> --
>
> Aurobind
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