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

[Bhaskar YR]

praNAms Sri Chandramouli prabhuji
Hare Krishna

I am clearing the old stock of mails fired at me one by one today :-)   In one of your mails you said you wanted to ask about pramaNAntara vishaya directly to me.  Kindly allow me to share my understanding with you.  

You said : 

> both the pramanas are vyavaharika only. 

* yes, both the pratyaksya and Agama pramaNa-s hold water in vyavahAra only confirmed by shankara too in his bhAshya.

In fact the question  has been 
> put forth as a strong argument in favour of the proposition that jagat 
> is sathya. 

*  I am using this pramANAntara vishaya and prama of one particular pramANa in a different context not to defend some other school of thought.  Within the Advaita realm how one pramANa siddha prama can go against other pramANa siddha prama.  


> Pratyaksha is not a pramana for Brahman. Only Agama (in the form of 
> Mahavakyas ) is.

* Yes, agama is pramANa for the brahman.  brahmaikatvaM has to be determined / realized through shAstra pramANa only prabhuji. And I don’t want to limit the scope of Agama pramANa to its mahAvAkyA-s picked one each from four veda-s :-) 


> Mithya does not contradict pratyaksha because part of the definition 
> of mithya is that for anything to be considered mithya, it must in the 
> first place conform to pratyaksha pramana.

*  All of a sudden from where did you get the mithyA word to denote the non-contradiction of pratyaksha pramANa!!?? I am asking a simple question whether brahmaikatvaM is possible through pratyaksha or Agama.  Since jagat with its multifarious names and forms is pratyaksha whereas brahman is not pratyaksha but apratyaksha.  That means brahmaikatva jnana is not the vishaya /prama for the pratyaksha pramANa and this brahmaikatvaM is pramANAntara vishaya.  To realize this pramANAntara vishya why on the earth we should negate the prama of pratyaksha pramANa??  Why we should negate the 'nAnAtva' of pratyaksha pramANita prapancha to realize the Agama pramANita brahmaikatvaM??  One pramANa does not oppose the another pramANa.  Because one pramANa would fetch us the knowledge of prama which is not the vishaya (subject matter) of another pramANa.  It is because of this reason it has been said that even after shruti siddha brahmaikatva realization, pratyaksha pramANita prama of jagat would continue. Anekatva of jagat is pratyaksha pramANita and ekatva of brahman is shrutyAdhArika and one jnana does not destroy the prama of other pramANa.  

> So where is the contradiction of pramanas??

*  Yes, no contradiction in prama of different pramaNA-s.  The subject matter of both pramANa-s are different and Agama pramANita prama i.e.  brahmaikatvaM would not do any harm to pratyaksha pramANita prama i.e. anekatvaM of jagat.  It is because of this reason for both jnAni and ajnAni this jagat continue to exist as before and ajnAni drushti is parichiinna hence look at jagat as abrahma and asarvaM whereas jnAni's drushti is paripUrNa and for him jagat is brahman and sarvaM.  


Hari Hari Hari Bol!!!
bhaskar
 


-----Original Message-----
From: Advaita-l [mailto:advaita-l-bounces at lists.advaita-vedanta.org] On Behalf Of H S Chandramouli via Advaita-l
Sent: Wednesday, March 23, 2016 8:05 PM
To: Ravi Kiran <ravikiranm108 at gmail.com>; A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>
Subject: Re: [Advaita-l] [advaitin] Why only jagat is mithya and jeeva is brahman !!??

Sri Ravi Kiran Ji,

I was not really addressing your observation. My post was to answer the observation made by Sri Bhaskar Ji. My apologies. I should perhaps have addressed it in the first place to Sri Bhaskar Ji.

Regards

On Wed, Mar 23, 2016 at 7:46 PM, H S Chandramouli <hschandramouli at gmail.com>
wrote:

> Sri Ravi Kiran Ji,
>
>
>
> Reg  <<one is at paramartha and other is vyavaharika ? why compare or 
> mention them ? what purpose it achieves or issue it solves ?
>
> how it is useful in the current thread of discussion ?  >>,
>
>
>
> both the pramanas are vyavaharika only. In fact the question  has been 
> put forth as a strong argument in favour of the proposition that jagat 
> is sathya. But the question itself is invalid due to following reasons.
>
>
>
> Pratyaksha is not a pramana for Brahman. Only Agama (in the form of 
> Mahavakyas ) is.
>
>
>
> Mithya does not contradict pratyaksha because part of the definition 
> of mithya is that for anything to be considered mithya, it must in the 
> first place conform to pratyaksha pramana.
>
>
>
> So where is the contradiction of pramanas??
>
>
>
> Regards
>
>
>>>
>>>
>>>
>>
>>
>>>
>>>
>>>>
>>>>
>>>>
>>
>
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