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

[Sunil Bhattacharjya]

Namaste,

You let the cat out of the bag by saying "Probably our understanding of the whole phenomena is deficient and our reasoning faculty is not measuring enough to unravel what is Brahman."  That is because we are trying to do the impossible, i.e., to have a continuity between the Vyavaharika Satya and the Paramarthika Satya. Both are Satyas but in different dimensions.  The Vyavaharika Satya disappears at the very moment of true realization of the Paramarthika Satya. Until we become able to curb / destroy our desires and develop the Vairagya, all our knowledge of Advaita is mere academic exercise. The knowledge of Advaita is useful to begin with, but it become effective and produce result when we develop the Vairagya. At that stage we essentially become the Sanyashi, not necessarily by our attire, but by our attitude. The Vyavaharika Satya vanishes for the realized, but not for the world.. The Sun and Moon will shine for the others but the realized will become one with the Sun and the Moon and everything. 

My 2 cents

Regards,
Sunil K. Bhattacharjya


--------------------------------------------
On Mon, 3/21/16, Srirudra 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: "H S Chandramouli" <hschandramouli at gmail.com>, "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>
 Date: Monday, March 21, 2016, 2:09 AM
 
 Dears
 In
 the Mandukyopanishad while dealing with the rope snake
 analogy to explain the world as an illusion only,it is said
 that a substratum is necessary to create even an illusion.So
 the rope is necessary to create an illusion of a snake.If
 there is no rope there can not be an illusion of a snake.So
 Brahman is the substratum on which Jiva sees the world which
 is an illusion or simply mithya.It follows that there should
 be similarity between Brahman and the world.Probably with
 this in view other schools of thought like Saivism,Sankhyam
 etc were derived or propagated.Gaudapada Kariga can be taken
 as a reference.
 
 Further the
 Upanishad says that the substratum or Brahman is not the
 cause of the world .Though  Jivas mistake the universe as
 projected by Brahman,Brahman has no role  in it is the firm
 contention of the vedantins.
 So it is not
 correct to say there was creation as Brahman desired like
 that etc are not compatible with the attributes of
 Brahman.Brahman is poornam.He has no desire to fulfil  and
 He does not require to play to get Himself engaged in
 creation to satisfy Him.
 This is very
 difficult to grasp .We are not able to get rid of our
 amazement on seeing the world outside with Sun Moon and
 other celestial objects following a pattern in clockwise
 precision.Plants,animals moving around with their assigned
 roles.We in our little thinking capacity  come to a
 conclusion that there should be a single command which makes
 all these things happen.
 Taithriya Upanishad
 speaks of -for out of fear of Brahman the fire fires ,the
 Sun shines etc-.
 Therefore it is difficult
 to reconcile an action less Brahman.If the entire thing is
 an illusion does it mean all human beings are seeing the
 same illusion?
 Probably our understanding of
 the whole phenomena is deficient and our reasoning faculty
 is not measuring enough to unravel what is Brahman.
 R.Krishnamoorthy.
 Sent from my
 iPad
 
 > On 21-Mar-2016,
 at 1:29 PM, H S Chandramouli via Advaita-l <advaita-l at lists.advaita-vedanta.org>
 wrote:
 > 
 > Sri
 Venkateswaran Ji and Sri Ravi Kiran Ji,
 >> 
 >> 
 >> 
 >> Reg the
 question posed by Sri Venkateswaran Ji
 >> 
 >> 
 >> 
 >> << To
 differentiate between the adhiSTAna (of jagat) and svarUpa
 (of
 >> jIva), I am attempting two
 analogies as follows.
 >> Request the
 learned members to comment.
 >> 
 >> 1. Brahman being the adhiSTAna of
 jagat can be explained by the mirage in
 >> the desert, wherein the mirage has
 nAma-rUpa but ultimately it is bhrama
 >> (illusion) with the hot sand being
 only the adhiSTAna, but not its svarUpa.
 >> 
 >> 2. The
 svarUpa of jIva being Brahman can be explained using the
 >> gold-ornaments example, wherein when
 you remove the nAma-rUpa of the
 >>
 ornaments, only the gold (svarUpa) remains.>>,
 >> 
 >> 
 >> 
 >> both the
 illustrations mentioned are together  useful in
 understanding
 >> the statement
 << Brahma Satyam Jaganmithya >> ( Brahman being
 the adhiSTAna
 >> of jagat) only.
 >> 
 >> 
 >> 
 >> Brahman was
 एकमेबाद्वितीयम्
 (ekamebAdvitIyam) in the beginning. This
 >> “expands” as jagat. The
 explanation for this process should also be
 >> consistent with other advaitic
 concepts like सत्कारण सत्कारय
 वाद
 >> (satkAraNa satkAraya vAda
 ) , cause and effect relation etc. The gold
 >> ornaments illustration is helpful in
 this regard in the following manner.
 >> This illustration  could be extended
 to पंचीकृत पंच भूत
 (paMchIkRRita
 >> paMcha bhUta)
 transforming into the gross Creation. paMchIkRRita paMcha
 >> bhUtas refer to Gold and the gross
 Creation refer to Ornaments.  It should
 >> be noted that both this and the gold
 ornament illustration involves  विकार
 >> (vikAra ) (modification) of the
 elements involved.
 >> 
 >> 
 >> 
 >> But the Shruti declares Brahman as
 निर्विकार(nirvikAra) (not subject to
 >> modification). How is this to be
 adhered to? Here is where the second
 >> illustration of mirage water helps.
 The “modification” of Brahman into
 >> पंचीकृत पंच
 भूत is explained in terms of this illustration. Thus
 Brahman
 >> “expands” into the
 entire gross Creation without undergoing any change
 >> itself.
 >> 
 >> 
 >> 
 >> This also establishes the mithya
 character of the gross Creation
 >>
 originating from Satya Brahman.
 >> 
 >> 
 >> 
 >> I have considered only part of jagat
 in this explanation. It is to be
 >>
 extended to the whole of Creation.
 >>
 
 >> 
 >> 
 >> This is how the two illustrations
 together are useful in understanding the
 >> statement ब्रह्म
 सत्यम् जगन्मिथ्या (brahma
 satyam jaganmithyA) ( Brahman
 >> being
 the adhiSTAna of jagat).
 >> 
 >> 
 >> 
 >> Regards
 >
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