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

[H S Chandramouli]

Appears to have been sent to me only instead of to the Forum by oversight.
For the sake of completeness of the discussion i am forwarding to the Forum

Regards



---------- Forwarded message ----------
From: Ravi Kiran <ravikiranm108 at gmail.com>
Date: Mon, Mar 21, 2016 at 6:47 PM
Subject: Re: [Advaita-l] [advaitin] Why only jagat is mithya and jeeva is
brahman !!??
To: H S Chandramouli <hschandramouli at gmail.com>


Nice elaboration Chandramouli Ji



On Mon, Mar 21, 2016 at 1:29 PM, H S Chandramouli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Sri Venkateswaran Ji and Sri Ravi Kiran Ji,
> >
> >
> >
> > Reg the question posed by Sri Venkateswaran Ji
> >
> >
> >
> >  << To differentiate between the adhiSTAna (of jagat) and svarUpa (of
> > jIva), I am attempting two analogies as follows.
> > Request the learned members to comment.
> >
> > 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.
> >
> > 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.>>,
> >
> >
> >
> >  both the illustrations mentioned are together  useful in understanding
> > the statement << Brahma Satyam Jaganmithya >> ( Brahman being the
> adhiSTAna
> > of jagat) only.
> >
> >
> >
> > 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.
> >
> >
> >
> > 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.
> >
> >
> >
> > This also establishes the mithya character of the gross Creation
> > originating from Satya Brahman.
> >
> >
> >
> > I have considered only part of jagat in this explanation. It is to be
> > extended to the whole of Creation.
> >
> >
> >
> > 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).
> >
> >
> >
> > Regards
> >
> >
> >
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