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

[kuntimaddi sadananda]

PraNAms

There seems to be endless mails on this topic. Looking at one of the latest, I get the impression that confusion persists in some quarters. Example of rope/snake is different from the mirage waters - one is jiiva sRishTi and the other is Iswara sRishti. or praatibhaasika adhyaasa and vyaavahaarika adhyaasa or different names have been provided.

I concur with Venkatraghavanji. 

The BMI and the world - are ontologically of the same order of reality - similar to sun rise and sun set. Hence as long as BMI are there, perception of the world will be there - whether one is jnaani or not. 

Jnaani is one who recognizes the apparent reality to the BMI and the world that is perceived or experienced - that realization comes only when one understands cognitively that the absolute real is that which is changeless - nirvikaaraH and hence nithyaH. This understanding takes place in the mind only. 

Low of conservation demands that if something is changing there has to be changeless entity which is the substratum or adhishtaanam for the changing entity. - Krishna calls this as sat - to differentiate from asat -naasato vidyate bhaavo naabhaavo vidyate sataH. That for me is the absolute law of conservation. 

Since the adhishtaanam of both BMI and the world - the apparent perceiver and apparent perceived are nothing but  changeless entities - sat which scriptures also calls it as chit or ananda - Brahman or infinite, the scriptures emphasizes that alone is real and everything else is vyaavahaarika satyam or praatibhaasika satyam.

Jannam will destroy the praatibhaasika errors - just as rope/snake is destroyed when the underlying adhishtaanam is seen. Hence jiiva sRishTi which is I-ness, My-ness and raaga and dweshas get destroyed with the knowledge. 

Jnaanam will not destroy the vyaavhaarika satyam - ring/gold or pot/ mud or world/Iswara (Brahman point there is no world even). However jnaanam involves in spite of understanding that everything is nothing but Brahman which is one without a second, he sees the world of plurality with the BMI as long as BMI is there to see (since they are both same order of reality). Only when the BMI drops out as in videha mukti - no more perceiver/perceived duality in Brahman.

Is ring real or not - or pot real or not - Just as they are real enough to use - utility itself is not criteria for absolute reality as in dream world of objects as Goudapaada establishes in vaitatya prakaraNam. Since BMI and the world are Iswara sRishti they do not disappear with janaam. 

Only samsaara which is jiiva sRishTi disappears for a a jnaani. 

I am not sure why there is so much confusion here. Bhashya also has to be understood with samanvayam in mind. 

Seeing the world does not make it real - in fact it makes it mithyaa only since it is seen. As sat cannot be seen and asat also cannot be seen. 

Hari Om!
Sadananda




--------------------------------------------
On Tue, 3/29/16, Aurobind Padiyath 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: "advaita-l at lists advaita-vedanta. org" <advaita-l at lists.advaita-vedanta.org>, "Bhaskar YR" <bhaskar.yr at in.abb.com>
 Date: Tuesday, March 29, 2016, 8:59 AM
 
 If we see the pot
 independent of mud, which is not possible and in reality
 is name and form of the mudpot, then it has to
 be defined as MithyA. As
 there will have to
 be the pot existence without mud. So the name and form
 called pot of which the base is mud all put
 together is Sat not MithyA. You
 cannot bring
 water etc with a MithyA pot. Like the snake case. That's
 why
 we are able to carry on Vyavahara even
 after knowing that the pot is made
 of
 mud.
 Same way for the Jnani, the jagat is
 nothing but Brahman but the
 vyavaharika
 Jagat is also of the same Brahman. If one sees a jagat
 (names
 and forms) without knowledge and
 existence of those names and forms (I
 don't know how it will be possible),then
 that jagat is mithya.
 Yetra na anypascati =
 sarvam Brahma,
 Yetra anypascati = how can
 this happen when one Knows the above? As there
 is nothing in reality Anya.
 
 Aurobind
 On 29 Mar 2016 17:57,
 "Bhaskar YR via Advaita-l" <
 advaita-l at lists.advaita-vedanta.org>
 wrote:
 
 > praNAms Sri
 Ravikiran prabhuji
 > Hare Krishna
 >
 > For a jnAni, when
 Brahman is satya always (jnAna nishTa), is there a
 > further need to mention jagat satya along
 with Brahma satya ?
 > By stating so, does
 it further qualify or enhances it, by any means?
 >
 > Ø   For
 that matter for the ajnAni also jagat is satya only and from
 this
 > satyatva buddhi in jagat he does
 the vyavahAra thinking that this jagat is
 > his bhOga bhUmi and he is bhOktru, this
 jagat is karma bhUmi thinking that
 > he
 is kartru / karmi etc.  So for his jagat is an independent
 satya and he
 > is an individual enjoyer /
 sufferer etc.  Whereas from the pAramArthika
 > drushti of the jnAni, this jagat is not an
 independent reality and jnAni is
 > not an
 independent enjoyer etc.  Because in him there is no
 jnAtru, jnana,
 > jneya triputi
 vyavahAra.  He sees Atman and only Atman in sarva vikAra,
 for
 > him jagat is not MITHYA it is satya
 in its kAraNa svarUpa.  From this
 >
 sarvAtma bhAva, whatever he does is satyameva. 
 sadAtmanA
 >
 satyatvAbhyupagamAt…sarvavyavahArANAM sarvavikArANAM
 cha
 > satyatvaM.clarifies shankara in
 sUtra bhAshya.  He is not declaring here
 > jagat is mithyA and his vyavahAra with
 this jagat is mithyA, it is
 > satyameva
 from the highest point of view that is brahmaikatva
 drushti.
 > Hari Hari Hari Bol!!!
 > bhaskar
 >
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