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

[kuntimaddi sadananda]

PraNAms

Mityaatvam of the world is established in Cha. Up and in Mundaka Up.

In Chadogya - it says To establish that - eka viynaanena sarva vijnaanam bhavati - knowing one-thing one can know everything - Uddaalaka says it is possible since creation is only - namesake - He gives three example to illustrate and repeats the statement - vaachaarambhanam vikaaro naamadheyam - one becoming many is only terms  only namesake as they involve only name and form - just as gold becoming ornaments, just as mud becoming pots, just as iron becoming tools, etc. - same way - sat - Chit which is one without a second became many - there is no real creation and there cannot be real creation also  since Brahman is nirvikaaraH and creation involves vikaara. 

In Mundaka also same theme - knowing one thing all are known - kasminno bhagavo vijnaate sarvam vijnaanam bhavati - and the teacher teaches para vidyaa - how one became many - only in the name and form - or vivarta transformation. Even though mithyaa word was not used, it is what naama ruupaatmakam jagat means. 

For jeeva - there is anupravesha statement - after forming subtle and gross bodies and the worlds, Brahmna as though entered to form jiiva. Entering is nothing but formation of chidaabhaasa or reflected consciousness - both for jiiva and Iswara. 

Hari Om!
Sada 

--------------------------------------------
On Mon, 3/14/16, V Subrahmanian via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:

 Subject: Re: [Advaita-l] Why only jagat is mithya and jeeva is brahman !!??
 To: "Srinath Vedagarbha" <svedagarbha at gmail.com>, "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>
 Cc: "advaitin" <advaitin at yahoogroups.com>
 Date: Monday, March 14, 2016, 11:42 PM
 
 On Tue, Mar 15, 2016 at
 12:41 AM, Srinath Vedagarbha via Advaita-l <
 advaita-l at lists.advaita-vedanta.org>
 wrote:
 
 >
 > 4. If this jagat is causing dhukha and if
 jnAna is said to be destroy this
 >
 dhukha, then the cause of dhukha this jagat cannot be
 destroyed if it is
 > real. Hence jagat is
 said to be mithya.
 >
 >
 This is how mithyattvam of jagat is derived from anumAna
 only. Shruti has
 > not employed here to
 drive this point.
 >
 >
 This is the gist when  Shankara says while starting the
 commentary on
 > vaitathya prakaraNa says
 that this prakaraNa is meant to prove the falsity
 > of world using anumAna: tatra
 upapattyA.api dvaitasya vaitathyaM
 >
 shakyate.avadhArayituM iti dvitIyaM prakaraNamArabhate |
 >
 
 In the
 āgama prakaraṇa (first chapter) itself the dvaita
 mithyātva has been
 established by āgama
 pramāṇa.  The 7th mantra is the pramāṇa which
 shows
 the shāntam shivam advaitam
 Chaturtham, Atmā, vijneyaḥ as
 prapanchopashamam. What has been done there
 with āgama pramana is now
 further
 strengthened for mananam in the vaitathya prakaranam by
 using
 yukti.
 
 >
 > /sv
 >
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