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

[Venkatraghavan S]

Thanks Bhaskar ji.

<<First of all as I have been reiterating the jagat which is Ishwara
hetuka, the jagat for which brahman is abhinna nimittOpadAna kAraNa, the
jagat / kArya which is like kAraNa trishu kAleshu na vyabhicharati, that
jagat which has been pointed out by shruti as brahma (like sarvaM khalvidam
brahman, brahmaivedaM vishwaM etc.)  is not mithyA.>>

This jagat that you refer to as not mithyA, is Brahman. What you are merely
doing is attributing a name called jagat to this Brahman and saying that
the "name" is non different to brahman, which is just a tautology -
anything in your conception of jagat, other than a mere name, would imply a
difference from Brahman, and there can be no svagata bheda in Brahman.

<<The jagat which is independent of its kAraNa is mithyA, since this mithyA
jagat is in reality not possible to exist it is mithyA only. >>

Then your conception of mithyA is just Atyantika asat, not sadasat
vilakshaNa mithyA.

<<jnana does not bring bhedAkAra nivrutti, it only bring bheda buddhi
nivrutti.  brahmavidyA does not create or destroy a thing in front says
shankara in bruhadAraNyaka.>>
Yes, Bhaskarji. We don't state that the AkAra of jagat is destroyed by
jnAna. However, what is bheda buddhi nivrutti actually mean? Since AkAra is
the thing that is "perceptible", bheda buddhi nivrutti means  bhedAkAra
satyatva nivrutti. And if the satyatva of bhedAkAra is negated, what is
left? Only Brahman.

<<Not only antaryAma /AdhAra / AdhishtAna he (brahman) is the upAdAna too
for this vyAvahArika objects. That we should not forget while throwing the
vyAvahArika jagat in mithyA basket.>>

This is just a provisional status. Initially we say brahman is the upAdAna
for the vyAvahArika objects, but in reality, its upAdAna status is also
adhyAropita only, it is mithyA also. In apavAda, even this upAdAnatvam is
negated as mithyA. That is why Krishna says "na cha matsthAni bhUtAni".

<<If we discount the kArya-kAraNa ananyatvaM, if we negate the Ishwara
hetuka srushti, if we deny the pancheekaraNa, trivrukkaraNa just to prove
the illusory nature of jagat we have to ignore major portion of sUtra,
geeta and shruti and without our knowledge unfortunately we are wearing the
attire of vijnAnavAdins when it comes to jagat existence. >>

It is simply part of adhyAropa-apavAda prakriyA. We are not vijnAnavAdis,
because they say that jagat is a projection of the mind, whereas we say it
is a projection of avidyA. By the way, by avidyA, I mean brahmAshrita
avidyA.

Regards,
Venkatraghavan