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

[Ravi Kiran]

praNAms Sri Bhaskar ji


Ø    Please shankara bhAshya on bruhadAraNyaka (2-1-20) avivekinAM
> vivekinAM cha upacharitA buddhirdrushtA iti chet, na, avivekinAM
> mithyAbhuddhitvAt, vivekinAM cha samvyavahAramAtrAlambanArthatvAt, yathA
> krushNO raktascha AkAshaH, iti vivekinAmapi kadAchit krushNatA raktatA cha
> AkAshasya samvyavahAramAtrAlambanArthatvaM pratipadyate iti na
> paramArthathataH krushNO raktO va AkAshO bhavatimarhati.  His vyavahAra on
> the face of it matches with ajnAni, but fact remains that ajnAni does the
> vyavahAra through mithyAjnAna (mithyAbuddhitvAt) whereas the jnAni’s
> vyavahAra is samyak vyavahAra which is the result of his sarvAtma jnana.
> Kindly read this bhAshya vAkya completely to understand jnAni’s vyavahAra.
>

If you limit to say that there is no doership or enjoyership in jnAni's
vyavahAra, it is understood or
jnAni experiences happiness or sorrow (or profit/loss), but he knows, it is
not paramArtham or
it doesn't exist in his nitya shuddha buddha mukta sva-svarUpa.

But, when it is said as samyak vyavahAra, isn't it, the prAdhAnya to his
samyak jnAna or brahmaikatva jnAna alone?

Is there anything "apart" or "other" from this samyak jnAna ?

 Question is : when you claim - jnAni's vyavahAra as satyatvam eva, the
satyam you are attributing to his samyak jnAna or anything else?

>
>
> In that sense, jnAni's vyavahAra involving pramAna-pramEya will not
> sublate (bAdha) his brahmaikatva jnAna ..
>
> Ø   The final pramANa indeed removes the very jnAtrutvaM (knowership) of
> Atman says shankara in geeta bhAshya.  The otherway of saying the above
> sentence is there is no pramANAdi triputi vyavahAra in brahmaikatva jnana.
>

Yes., if the reference is strictly to "brahmaikatva jnAna" alone.

In the phenomenal world involving transactions, a jnAni sees a laptop as a
> laptop only for sending emails or
> doing other online transactions .. :)
>
> Ø   Yes, seeing the laptop as laptop, seeing the stone as stone is not
> avidyA drushti, seeing the stone as different from me, seeing the same
> stone as my stone lying at my house backyard etc. are avidyAkalpita bheda
> drushti (ahaMkAraM, mamakAraM).  Here stone itself is not avidyAkruta
> having the bheda buddhi in stone or laptop and attaching to it in a
> specific way  is avidyAkalpita.  An ajnAni sees the satyatva in shAstra,
> Acharya and upadesha having the bhedabuddhi in the vyavahAra whereas a
> jnAni doing the same vyavahAra without an iota of  bhedabuddhi, for him
> everything (the nAma rUpa and vyavahAra) sadrUpameva satyaM .
>
In the jnAna sthithi, why then bring up the word "vyavahAra"? why not say,
everything happens spontaneously or sahajam as far as jnAni is considered ?


> Sri SSS somewhere says in Kannada :  brahma, brahmajnAnavannu, brahmanige,
> Brahmana mUlakavAgiye helikoduttaane. (brahma teaching the brahma jnana to
> brahma through brahma J
>

True, since Brahman alone IS, how else can you express this .. :)


> Hari Hari Hari Bol!!!
>
> bhaskar
>