[Advaita-l] [advaitin] Why only jagat is mithya and jeeva is brahman !!??
vishy1962 at yahoo.com
Wed Apr 13 12:20:11 CDT 2016
Respected members of the group,
I have been curiously following the whole lots of discussions on this thread,Very interesting , but still I feel some thing very important is missing!!!
What is understood due to little bit 'reading/ discussions and contemplation' is:
Surely everything is Brahman including this Jagat and hence even this Jagatis very much real.What is Maya or illusion is this basic thought " I " which makes you feel you are differentfrom others (the jagat) and makes you believe that you are the 'doer and enjoyer'.Because of this "I" , the feeling 'mine' and all desires and fears leading to all sufferings. So this 'I' ( mere a thought) is the basic illusion which is cause for the wholelots of illusions.
Now, take the example of discussions that took place of self on dog's shit....Here too this 'I' is the one who is trying to differentiate between twowhen the these two are just part of the same whole.
I tried explaining my little understanding, pl bear with me....
Even here it should have been this 'BMI' in place of 'I' but to bepractical 'I' couldn't be avoided
Once again pranams to all
On Wednesday, 13 April 2016 9:17 PM, H S Chandramouli via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
> Sri Ramesam Ji,
I am not discussing the issue of advaita vis a vis nonadvaitic schools of
thought. I am only questioning the view that
<< according to Sri Bhagavatpada, jagat is not mithya >>.
I am about to complete a detailed course on Nyayamrita/Advaita
which represents a very extensive discussion on jagat mithyatva as between
advaitins and dvaitins. Even eminent dvaitins like Sri Vadirajacharya and
Sri Ramacharya who have questioned the advaitic view of jagat mithyatva in
these works (Nyayamrita and Tarangini ) have not anywhere in these works
claimed that Sri Bhagavatpada himself has stated that jagat is not mithya.
That is more than sufficient for me. I do not know about Sri Srinivasa Rao
you have mentioned about. But the title of the paper itself suggests that
it is of no use for me in the current context.However thank you for
bringing it to my notice.
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