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

[H S Chandramouli]

Sri Venkateswaran Ji and Sri Ravi Kiran Ji,
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> Reg the question posed by Sri Venkateswaran Ji
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>  << To differentiate between the adhiSTAna (of jagat) and svarUpa (of
> jIva), I am attempting two analogies as follows.
> Request the learned members to comment.
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> 1. Brahman being the adhiSTAna of jagat can be explained by the mirage in
> the desert, wherein the mirage has nAma-rUpa but ultimately it is bhrama
> (illusion) with the hot sand being only the adhiSTAna, but not its svarUpa.
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> 2. The svarUpa of jIva being Brahman can be explained using the
> gold-ornaments example, wherein when you remove the nAma-rUpa of the
> ornaments, only the gold (svarUpa) remains.>>,
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>  both the illustrations mentioned are together  useful in understanding
> the statement << Brahma Satyam Jaganmithya >> ( Brahman being the adhiSTAna
> of jagat) only.
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> Brahman was एकमेबाद्वितीयम् (ekamebAdvitIyam) in the beginning. This
> “expands” as jagat. The explanation for this process should also be
> consistent with other advaitic concepts like सत्कारण सत्कारय वाद
> (satkAraNa satkAraya vAda ) , cause and effect relation etc. The gold
> ornaments illustration is helpful in this regard in the following manner.
> This illustration  could be extended to पंचीकृत पंच भूत (paMchIkRRita
> paMcha bhUta) transforming into the gross Creation. paMchIkRRita paMcha
> bhUtas refer to Gold and the gross Creation refer to Ornaments.  It should
> be noted that both this and the gold ornament illustration involves  विकार
> (vikAra ) (modification) of the elements involved.
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> But the Shruti declares Brahman as निर्विकार(nirvikAra) (not subject to
> modification). How is this to be adhered to? Here is where the second
> illustration of mirage water helps. The “modification” of Brahman into
> पंचीकृत पंच भूत is explained in terms of this illustration. Thus Brahman
> “expands” into the entire gross Creation without undergoing any change
> itself.
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> This also establishes the mithya character of the gross Creation
> originating from Satya Brahman.
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> I have considered only part of jagat in this explanation. It is to be
> extended to the whole of Creation.
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> This is how the two illustrations together are useful in understanding the
> statement ब्रह्म सत्यम् जगन्मिथ्या (brahma satyam jaganmithyA) ( Brahman
> being the adhiSTAna of jagat).
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> Regards
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