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

Venkatraghavan S agnimile at gmail.com
Tue Apr 5 08:14:39 CDT 2016


Namaste Sri Bhaskar ji,

I have separately mailed you a transliteration of the section from MAndUkya
and BhAshya that explicitly refers to prapaNcha upashamam.

Please clarify how you interpret prapaNcha upashamam of the kArika and
AchArya's explanation of that term as "jAgratAdisthAna dharma abhAva" as
anything but the negation of prapaNcha?

I'm working on the assumption that you accept all shruti as pramANa and
accept kArika as a valid interpretation of mAndUkya upanishad. If that's
not the case, please clarify your position.

Regards,
Venkatraghavan
On 5 Apr 2016 10:05 a.m., "Bhaskar YR" <bhaskar.yr at in.abb.com> wrote:

> >
> > Sri Bhaskar Ji,
> >
> >
> >
> > Pranams.
> >
> >
> >
> > Reg  << All of a sudden from where did you get the mithyA word to denote
> > the non-contradiction of pratyaksha pramANa!!??  >>.
> >
> >
> >
> >  You wrote on 23 March   in response to Sri Venakatraghavan Ji
> >
> >
> >
> > <<  As you know one pramANa will never contradict other pramANa.  And now
> > the
> > > important question is :  why at all the names and forms of this
> > > multifarious jagat to be declared as mithya (when it is pratyaksha
> > pramANa
> > > siddha ) to realize the Agama pramANita ekatvaM of brahman?? >>.
> >
> >
> >
> > I interpreted this statement as meaning that in your view
> >
> >
> >
> > 1. jagat is wrongly declared as mithya even when it is pratyaksha pramANa
> > sidha
> >
> >
> >
> > 2. That this is declared so only to realize the Agama pramANita ekatvaM
> of
> > Brahman.
> >
> >
> >
> > 3. Such a judgement is arrived at even ignoring the fact that it results
> > in contradiction of two pramANas.
> >
> >
> >
> > My response was based on such an understanding.
> >
> >
> >
> > Regards
> >
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