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

[Bhaskar YR]

praNAms Sri Ravi Kiran prabhuji
Hare Krishna

As a prompt & amateur student of vedAnta let me clarify your queries from my perspective.

When you say,

>> It is because the external world neither opposed to the jnAni nor it appears as mithya for the jnAni

In brahmaikatva or samyak jnAna, is there an external world or internal something apart from It ?


Ø  In that samyaK jnana the socalled external world (bAhya lOka) is not Atma vyatirikta.  This brahman, these kshatra loka-s, these devata-s, these veda-s these bhUtas, all these are Atman only says shankara in bruhadAraNyaka bhAshya.


If yes, we can discuss about the mithya or satyatvam of that entity..


Ø   Since there exists nothing apart from brahman there is no need of any answer to the above query.

If none, why do you want to keep qualifying this external world or jagat in the context of samyak jnAna ?


Ø   May I ask you what is your understanding of the term : samyak in samyaK jnana and sarva in sarvAtmakatva prabhuji?? Kindly clarify, based on your clarification I think we can proceed further with your query.

In the realm of samyak jnAna, what is the significance of jagat or vyavahAra ?


Ø   Again depends upon your understanding of saymak and sarva in samyak jnana and sarvAtmakatvaM respectively.

why give so much importance to jagat or vyavahAra, of what use is that, in advaita paramArtha jnAna itself ?


Ø   Advaita paramArtha jnana is not any vyavahAra abhAva jnana or lokAteeta ateendriya jnana.  The correct understanding of the nAma & rUpa in its causal form is all about saAyak jnana or Atmaikatva jnana.

Why not limit the scope to samyak jnAna and explain its significance ?


Ø   To answer queries like this first I have to understand your understanding of the term : saMyak ☺

(Pl note: if you say that the entire discussion all along (your prakriya or your interpretation of Sruti / bhAshya ) was used in the context of conveying the ultimate reality of Atman and you chose this approach - brahma satyam jagat satyam, jnAni vyavahAra satyam eva etc, I have no further queries :)


Ø   IMHO, shruti itself used this approach for ultimately conveying the brahmans nirvisheshatva, nirvikAratva, niravayavatva in its svarUpa.  By realizing the ekatva in vikAra jnAni realizes the nirvikArtva of brahman through vikAra.  Seeing the gold, only gold  despite the existence of gold in kAryAkAra is the realization of brahman.  From this point of view he would realize that there is only gold, kAraNatva of this gold and kAryAkAra of ornaments are kevala adhyArOpita on the gold which is ultimately nirvishesha in its svarUpa.

Hari Hari Hari Bol!!!
bhaskar