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

[kuntimaddi sadananda]

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

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Subbuji - Just to complete the story, besides baadhaayam samaanaadhikaraN and aikya samaanaadhikarana ( other example is names of vishunu in the vishnu sahasra naamaavali -vishvam, vishnuH, etc.), there are two more, 3) upaasanaayaam samaanaadhikaran and 4) visheShaNa visheShyaabyaam samaanaadhikaraNa). Upaasanaayam samaanaadhikarana is like at the inert, finite, Vishnu Idol and say this is Lord Vishnu - the identity is for upaasana. The other one is blue-lotus, blue is visheshna and lotus is viseshya - they are used in the same case and inseparable - Bhagavan Ramanuja used the Upaasanaayam samaanaadhikarana to explain - brahmaarpanam..sloka as arpanam is Brahman; and the visheShaNa visheShaabhyaama samaanaadhikarana for explaining the tat tvam asi statement, where he says the tvam is visheShaNa of Brahman who is Iswara, Hence VishiShTa Advaita. 

Hari Om!
Sada