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

Srirudra srirudra at gmail.com
Thu Apr 14 03:27:44 CDT 2016

To begin with the Jiva and the world outside are the reasons for the Brahma Jignyasa.Jiva here means human being and excludes other living beings is my understanding.So the Jiva in his search for the Truth about his own presence/existence and the world he has to transact with out of necessity for his survival finds that Vedas followed by Upanishads indicate that there is Brahman who is the cause less cause for the Jagat -jiva plus the transactional world-.So Jiva comes to a conclusion that Brahman is Sathyam.Then what is Jagat?Jiva is nothing but Brahman but not realising that fact.Jagat minus Jiva now remains.This transactional world is perceptible to Jiva only.Other living beings have no such understanding.This Sri Sankara says is a mithya.That is it is Jiva's Kalpitham.It is true as far as Jiva is concerned but Jiva can negate it as Kalpitham .That is Jiva becomes a jnani.
For him the world is mithya .Thus Jagat becomes mithya for a Jnani.
This is what Sri Sankara wants to emphasise in his Mandukya Bhashyam.R.Krishnamoorthy.

Sent from my iPad

> On 14-Apr-2016, at 12:27 PM, Bhaskar YR via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
> praNAms Sri Ramesam Vemuri prabhuji
> Hare Krishna
> He says:  “Too much energy has been expended in traditional adviata metaphysics in establishing the so-called unreality of the world. The world, in itself, is neither illusory nor deceptive. The world simply is.  Ignorance is a human characteristic because of which one fails to apprehend the non-difference of the world from brahman.  In fact, the world, as non-different from brahman, enjoys the same permanency and reality as brahman.  In the words of Shankara, ‘Just as the brahman, the cause, is never without existence in all three periods of time, so also the universe, which is an effect, never parts company with Existence in all the three periods’.”
> It is quite informative and useful to read the entire chapter for a thorough discussion of the topic from several angles with many citations.
> Ø     Thank you very much for quoting this reference from Sri Prof. SKR’s book prabhuji.  In fact I am not too much familiar with all of his works but through some reliable sources I know that this late Prof. SKR was in disagreement with Sri SSS’s stand though he used to hold Sri SSS and his scholarship in high esteem.
> Ø    BTW, can I have this book anywhere on-line in PDF format prabhuji??  Anyway, to our misfortune, these quotes are not so meaningful and out of context category to most of the prabhuji-s since it is not traditional stand of Advaita according to them.  I have seen the comments with regard to this quote of yours and questioning the very credibility and doubting the scholarship of Prof. Sri SKR, who was heading the official research foundation of dakshiNamnaya sringeri shArada peetha.  It is because of this main reason I always avoid to bring any names in these discussions…let us make the boundaries of this discussion to only shruti and shankara’s prasthAna traya bhAshya.  For that matter prakaraNa grantha-s like upadesha sAhasri, aparOkshAnubhUti etc. have plenty of verses in support of jagat satyatva in its causal form.  But I am sure prabhuji-s have their own interpretation to these verses as well  just like me  ☺   Anyway thanks once again prabhuji for your timely intervention and quoting Sri Prof. SKR’s work when it is specifically called for. ☺
> Hari Hari Hari Bol!!!
> bhaskar
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