[Advaita-l] Brahma satyam jagan mithya - in Gaudapada Kārikā

[H S Chandramouli]

Namaste.

Reg  << I think SSS tried to show Jagat is real as Brahman. But
it is not right. >>,

You are not correct. Sri SSS has not stated so anywhere. He has always
maintained Jagat is mithya.

Regards

2017-02-22 12:25 GMT+05:30 Venkatesh Murthy <vmurthy36 at gmail.com>:

> Namaste
>
> Very correct. I think SSS tried to show Jagat is real as Brahman. But
> it is not right. If we say Jagat is Satya as Brahman we are agreeing
> with Sri Vaishnavas and Dvaitis. What is special about Advaita? It is
> JaganMithyaatva only. The Diversity filled world is unreal. When you
> think about Jagat you can think only about Diversity filled world. The
> Sruti says that is unreal. Like when you are looking at Pot you may
> look at Mud only but you are also looking at Name and Form of Pot. You
> cannot look at only Mud in Pot without looking at Pot and the shape of
> Pot. It is not possible. If  you want to look at and experience only
> Mud in the Pot you must break the Pot completely and make it into Mud.
>
> Similarly if you want to say Jagat is Brahman and real the World must
> completely be destroyed. You cannot say that without destroying World.
> This is Prapancha Upashamana. After Prapancha Upashamana Brahman
> remains. In this way we can say Jagat is Brahman but not otherwise.
>
> 2017-02-22 11:34 GMT+05:30 V Subrahmanian <v.subrahmanian at gmail.com>:
> >
> >
> > On Wed, Feb 22, 2017 at 9:41 AM, Venkatesh Murthy <vmurthy36 at gmail.com>
> > wrote:
> >>
> >> Namaste
> >>
> >> This is the same argument of Jagat is Brahman VS Jagat is Mithya we
> >> had in this forum. Sri Bhaskar has spent lot of energy in saying Jagat
> >> is Brahman. Jagat as Brahman is real.
> >
> >
> > The equation Jagat is Brahman is admissible only as 'bādhāyām
> > sāmānādhikaraṇyam' where jagat, only when held unreal, is the same
> Brahman,
> > the substratum. Shankara has taught this in the BGB 4.24:
> >
> > ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
> > ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥ २४ ॥
> >
> >  भाष्यम्
> > ब्रह्म अर्पणं येन करणेन ब्रह्मवित् हविः अग्नौ अर्पयति तत् ब्रह्मैव इति
> > पश्यति, तस्य आत्मव्यतिरेकेण अभावं पश्यति, यथा शुक्तिकायां रजताभावं
> पश्यति ;
> > तदुच्यते ब्रह्मैव अर्पणमिति, यथा यद्रजतं तत् शुक्तिकैवेति । ‘ब्रह्म
> अर्पणम्’
> > इति असमस्ते पदे । यत् अर्पणबुद्ध्या गृह्यते लोके तत् अस्य ब्रह्मविदः
> > ब्रह्मैव इत्यर्थः । ब्रह्म हविः तथा यत् हविर्बुद्ध्या गृह्यमाणं तत्
> ब्रह्मैव
> > अस्य । तथा ‘ब्रह्माग्नौ’ इति समस्तं पदम् । अग्निरपि ब्रह्मैव यत्र हूयते
> > ब्रह्मणा कर्त्रा, ब्रह्मैव कर्तेत्यर्थः । यत् तेन हुतं हवनक्रिया तत्
> > ब्रह्मैव । यत् तेन गन्तव्यं फलं तदपि ब्रह्मैव ब्रह्मकर्मसमाधिना ब्रह्मैव
> > कर्म ब्रह्मकर्म तस्मिन् समाधिः यस्य सः ब्रह्मकर्मसमाधिः तेन
> > ब्रह्मकर्मसमाधिना ब्रह्मैव गन्तव्यम् ॥
> >
> > That which was wrongly seen as silver, is none other than the shell. The
> > abhāva of rajata in śukti is what is spoken of as 'silver is shell'.
> Thus,
> > the abhāva of jagat is alone seen in Brahman. Then alone the statement
> > 'jagat is Brahman' is correct. The definition of mithyātva as 'the
> pratiyogi
> > of traikālika niṣedha in the locus' is what is applicable here.
> >
> > regards
> > vs
> >
> >
> >
> >
> >>
> >>
> >
>
>
>
> --
> Regards
>
> -Venkatesh
>