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

[Sunil Bhattacharjya]

Namaste,

Lord Ram told Hanuman to concentrate on Lord's Nirguna state. That prescription was probably right for the advanced Sadhak like Hanuman. Lord Krishna made things simple for ordinary people like us. We can identify ourself with the Lord in the Saguna form first and reach the level of Hanuman and then proceed further. This may not meet the rigorous advaita methodology but only a pedagogical view.

Regards,
Sunil


--------------------------------------------
On Tue, 3/22/16, V Subrahmanian via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:

 Subject: Re: [Advaita-l] [advaitin] Why only jagat is mithya and jeeva is brahman !!??
 To: "Ravi Kiran" <ravikiranm108 at gmail.com>, "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>
 Date: Tuesday, March 22, 2016, 10:42 AM
 
 In all our discussions on
 whether or not the world is ultimately Brahman,
 we should not forget this declaration of Sri
 Gaudapadacharya:
 
 प्रपञ्चो यदि
 विद्येत निवर्तेत न
 संशयः ।
 मायामात्रमिदं
 द्वैतमद्वैतं
 परमार्थतः ॥ १७ ॥ 1.17
 17 If the phenomenal universe were real, then
 certainly it would disappear.
 The universe
 of duality which is cognized is mere illusion (maya);
 Non—duality alone is the Supreme Reality.
 
 Bhashya:
 
 प्रपञ्चनिवृत्त्या
 चेत्प्रतिबुध्यते,
 अनिवृत्ते प्रपञ्चे
 कथमद्वैतमिति, उच्यते
 । सत्यमेवं
 स्यात्प्रपञ्चो यदि
 विद्येत ; रज्ज्वां
 सर्प इव कल्पितत्वान्न
 तु स
 विद्यते ।
 विद्यमानश्चेत्
 निवर्तेत, न संशयः । न हि
 रज्ज्वां
 भ्रान्तिबुद्ध्या
 कल्पितः सर्पो
 विद्यमानः सन्विवेकतो
 निवृत्तः ; न च माया
 मायाविना प्रयुक्ता
 तद्दर्शिनां
 चक्षुर्बन्धापगमे
 विद्यमाना सती
 निवृत्ता ; तथेदं
 प्रपञ्चाख्यं
 मायामात्रं
 द्वैतम् ;
 रज्जुवन्मायाविवच्च
 अद्वैतं परमार्थतः ;
 तस्मान्न
 कश्चित्प्रपञ्चः
 प्रवृत्तो निवृत्तो
 वास्तीत्यभिप्रायः ॥
 The gist is: To say that 'by negating the
 world, the Advaitic Brahman is
 known' is
 also a teaching aid; really speaking there is no world at
 all to
 be negated. It is not that the world
 exists, which is negated. The world
 does not
 exist at all in the first place for it to be negated.
 This is what is stated as:
 न
 निरोधो न चोत्पत्तिर्न
 बद्धो न च साधकः ।
 न मुमुक्षुर्न वै
 मुक्त इत्येषा
 परमार्थता ॥ ३२ ॥ 2.32
 32 There is neither dissolution nor creation,
 none in bondage and none
 practicing
 disciplines. There is none seeking Liberation and none
 liberated. This is the absolute truth.
 
 The above two verses, when
 remembered together, will show us that whatever
 is discussed about the status of the world viz
 a viz is still in the
 vyavaharika.
 
 regards
 vs
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