[Advaita-l] Who is Ishwara? He is NARAYANA only. Beautiful and soothing Narayana Bhajan

[Ravi Kiran]

On Wed, May 24, 2017 at 8:14 PM, Srinath Vedagarbha via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Sri.Praveen.
>
> May be I can help put a clarity on Sri.Kalyan's question.
>
>
>
> On Tue, May 23, 2017 at 8:48 PM, Praveen R. Bhat via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > Namaste Kalyanji,
> >
> > On Sun, May 21, 2017 at 10:58 AM, Kalyan via Advaita-l <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> > > Isn't the nirguNa nirvishesha Atman itself the biggest and only
> ignoramus
> > > in advaita? It beats me how such an Atman, wallowing in ignorance, can
> be
> > > described as param jyoti.
> > >
> > ​If the Atman is nirguNa nirvishesha, how can he have the attribute of
> > ignorance?​
> >
>
>
> That exactly is the question of Sri.Kalyan to AV.  If nirguNa-nirviShESha
> brahman is always is, how could AV brings mAya/avidya to explain this
> dvandva prapancha? Since ignorance cannot float freely without any aShraya,
> and given that only NB is only the tatva according to AV, then his question
> is how NB possibly could have ignorance? If it cannot then why invoke
> ignorance argument to explain away duality?
>

Since, in knowledge, there is no duality...*ekam-evAdvitIyam*

>
>
> >
> > So I suggest you explain what you understand by the word mithyA in
> contrast
> > to sat and asat, if you're really interested to get an answer to the
> > question you posed.
> >
> >
> If you permit me, let me explain mithya w.r.t to Sat and Asat.  NyAmrita
> deals with not single, but by five definitions of 'mithya' as propounded
> across various texts in Advaita.  Ignoring all those technical definitions
> aside, let me say -- mithya is not at all an  ontological category such as
> sat & asat, but rather an epistemological error confusing one for the
> other.
>
> /sv
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