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

[Ravi Kiran]

Sri Chandramouli Ji

On Wed, Mar 23, 2016 at 6:14 PM, H S Chandramouli <hschandramouli at gmail.com>
wrote:

> Sri Ravi Kiran Ji,
>
>
>
> Reg  <<  As you know one pramANa will never contradict other pramANa.
> And now the
> > important question is :  why at all the names and forms of this
> > multifarious jagat to be declared as mithya (when it is pratyaksha
> pramANa
> > siddha ) to realize the Agama pramANita ekatvaM of brahman??
>
>
>
> Because Sruti says so ..
>
> *vAchArambanam* vikAram nAmadeyam, mrtikka eva satyam
>
>
> Neti-neti >>,
>
>
>
> I was really not keen to join the discussion. But could not resist seeing
> your response. It is correct to say one pramana cannot contradict another
> pramana.
>

I have not said, it is incorrect ...My question is ..

One is at paramArtha and other is vyavahArika ? why compare or mention them
? what purpose it achieves or issue it solves ?

How it is useful in the current thread of discussion ?



> Why ?? Because that is the definition of pramana !!! The correct answer to
> the question you have tried to answer is that the vishaya for pratyaksha is
> only what is seen at present, and not what was seen earlier or what is
> likely to be seen later. It is therefore NOT a pramana for Brahman which is
> what is not negated anytime past,present or future. So there is no
> contradiction between pratyaksha and Agama pramanas.
>
>
>
>  Then the question arises Brahman is not seen at present. So how can it be
> “existing” all the time past,present and future?? The answer is not
> everything that is there at any given time is seen by any  or all the
> pramanas. It is very easy to prove this even from daily experience. We do
> not see for example dust particles,even light (in the absence of objects
> illumined by it) etc.
>
>
>
> This is a subject debated extensively between the advaitins and dvaitins
> vide Advaita Sidhi/Nyayamruta. But for our purposes here, in a discussion
> amongst the advaitins only, suffice it to say there is no contradiction
> between pratyaksha and Agama pramanas here.
>

Accepted .. No questions there ..

Thanks



>
>
> Regards
>
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