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

[V Subrahmanian]

On Thu, Mar 17, 2016 at 12:27 AM, Praveen R. Bhat via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> (Earlier response was sent only to Chandramouliji by mistake. It also had
> errors that I've fixed herewith. Apologies.)
>
> Namaste Chandramouliji,
>
> Thanks for your flattering words, since it was far from excellence, and
> also for pointing out the discomfort. I too felt that it sounds a little
> uncomfortable and perhaps saying "considered erroneously as the individual"
> would read better. However, that is the fact when Bhagavatpada says, जीवो
> ब्रह्मैव नापरः. To put it in other words, it is what is called as
> ऐक्यसामानाधिकरण्यम्, which means that individual is really non-different
> from brahman, while जगत् and ब्रह्म are in बाधसामानाधिकरण्यम्, which means
> that world is really not there, only Brahman is there.
>


It would be interesting to note that Shankaracharya in the BSB 3.3.1 has
given the following example to show how 'the wrong / erroneous thinking is
removed / replaced / annulled by the right understanding:

अपवादो नाम — यत्र कस्मिंश्चिद्वस्तुनि पूर्वनिविष्टायां मिथ्याबुद्धौ
निश्चितायाम्, पश्चादुपजायमाना यथार्था बुद्धिः पूर्वनिविष्टाया मिथ्याबुद्धेः
निवर्तिका भवति — यथा देहेन्द्रियसङ्घाते आत्मबुद्धिः, आत्मन्येव आत्मबुद्ध्या
पश्चाद्भाविन्या ‘तत्त्वमसि’ (छा. उ. ६-८-७)
<http://advaitasharada.sringeri.net/php/format.php?bhashya=Chandogya&page=06&hval=%E2%80%98%E0%A4%A4%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B5%E0%A4%AE%E0%A4%B8%E0%A4%BF%E2%80%99%20(%E0%A4%9B%E0%A4%BE.%20%E0%A4%89.%20%E0%A5%AC-%E0%A5%AE-%E0%A5%AD)#Ch_C06_S08_V07>
इत्यनया
यथार्थबुद्ध्या निवर्त्यते — यथा वा दिग्भ्रान्तिबुद्धिः
दिग्याथात्म्यबुद्ध्या निवर्त्यते —

Here is it aikya sāmānādhikaraṇam or bādhāyām? The above clears this
doubt.  Shankara has given the example of shukti rajata in the BGB 4.24
 that the jnani will see 'everything', which includes his own body-mind, to
be Brahman just as it is expressed in a corrected erroneous perception:
what was wrongly seen as silver is verily the shell. This is a case of
bādhāyām sāmānadhikaranyam. But, strictly, I think that aikyam can be said
only in such cases as 'एकत्वं तु अक्षरोद्गीथशब्दयोरनतिरिक्तार्थवृत्तित्वम्
— यथा द्विजोत्तमो ब्राह्मणो भूमिदेव इति ।' (in the same BSB cited above)
[Ekatvam is the persistence of the non-distinct perception with regard to
several words 'dvijottama', brāhmaṇa, bhūmideva - all mean the 'same'
thing: a brāhmaṇa.  This is an example of aikya sāmānādhikaraṇyam. Here
there is no bādhā involved; no erroneous knowledge is there which requires
a correct knowledge to annul it.
regards
subbu



>
> Satinderji, Sadaji, Venkatraghavanji, thanks also to you for your kind
> words.
> On 16 Mar 2016 7:36 pm, "H S Chandramouli" <hschandramouli at gmail.com>
> wrote:
>
> >
> >
> > Sri Praveen Ji,
> >>
> >>
> >>
> >>  Reg  << When I say that the individual is the essence, he is
> >> consciousness,
> >> consciousness is not something that is there in him. While the world is
> >> not
> >> consciousness, its basis is conscious brahman which is the individual.
> >> >>,
> >>
> >>
> >>
> >> perhaps the last words “which is the individual “ could have been
> >> avoided. When Brahman/Chaitanyam is associated with “ individual “ it
> >> repreents उपहित चैतन्यम् (upahita chaitanyam) which,I felt, is not very
> >> appropriate in the context of जगत्कारणम्(jagatkAraNam).  Just a thought.
> >> I may be wrong. Felt a little uncomfortable. In a fine exposition even a
> >> small deviation from excellence standsout !!
> >>
> >>
> >>
> >> Pranams and Regards
> >>
> >
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