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

[Bhaskar YR]

If it is relevant only for a mumukshu who has to develop the vairagya, then what is the purpose of the discussions which ascribe this world-view onto a jnaani and then refuting it ? 
Is it not out of context?

praNAms
Hare Krishna

Sorry, not able to understand your query.  Anyway, it is like this, jagat, as said many times in this discussion, is pratyaksha gOchara or pratyaksha pramANita, since the declaration is about jagan mithyA we have to evaluate this statement from all the possible angles and know why jeeva is brahman but jagat is mithyA when both are operative on the same platform of brahman/reality.  It is in this context like jeeva ultimately jagat too in its svarUpa brahman only.  And, now,  who can really see/realize the jagat svarUpa, it is obviously the jnAni through shAstrOpadesha.  So, shAstra talks about the jagat svarUpa from the jnAni's view point and bhAshya kAra elaborates it from the kArya-kAraNa prakriya and with abhinna nimittOpadAna kAraNatvaM of this jagat.  For the ajnAni jagat is parichinna, keeping this view point shAstra says this parichinna jagat of jeeva is avidyAkalpita, dOsha pUrita, vAchAraMbhaNam and the same jagat after realization for the jnAni paripUrNa, sarvaM in its causal form.  What has been refuted as avidyAkalpita is jeeva parikalpita wrong notions about this jagat i.e. asarvaM, abrahmaM etc. The context here is why jagat is mithyA when  the jagat has the brahman as its efficient and material cause.  

Hari Hari Hari Bol!!!
bhaskar

-----Original Message-----
From: Venkateswaran N E [mailto:venkatne2011 at gmail.com] 
Sent: Wednesday, April 27, 2016 2:11 PM
To: Bhaskar YR <bhaskar.yr at in.abb.com>
Cc: A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>
Subject: Re: [Advaita-l] [advaitin] Why only jagat is mithya and jeeva is brahman !!??

Namaste Shri Bhaskarji.
If it is relevant only for a mumukshu who has to develop the vairagya, then what is the purpose of the discussions which ascribe this world-view onto a jnaani and then refuting it ? 
Is it not out of context?

Warm Regards
Venkateswaran N E

> On 27-Apr-2016, at 11:55 AM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:
> 
> Can someone explain what is the context of this ardha shloka in Vedanta Dindima ? 
> Is it given as a working hypothesis for a mumukShu or is it stated as the final truth?
> 
> praNAms Sri Venkateswaran prabhuji
> Hare Krishna
> 
> IMHO, jagan mithyatva is for the mumukshu who has to develop the vairagya to realize the ultimate truth of his svarUpa.  Since our organs (indriya-s) designed in such a way to always go out, shAstra advises us to see the duHkha and dOsha in this temporary  jagat, our attachment to it and vyavahAra with it.  Hence there is much preference to sarva karma saNyAsa in saMpradAya.  So, jagan mithyatva teaching is for the sAdhaka mumukshu-s, ajnAni who wrongly think jagat is independent from him.  For the jnAni, from his paramArtha jnana realizes that this bAdhya lOka is not Atma vyatireka.  This jagat in its causal form nothing but brahman.  In short, for the ajnAni this jagat is like 'gandharva nagari, mAyAjAla, avidyA parikalpita whereas for the brahma jnAni this jagat is brahmameva and for him there exists nothing but brahman.  The mundaka shruti explains this beautifully : brahmaivedamamrutaM purastAt, brahma pashchAt, brahma dashiNOttareNa, adhashchOrdhvaM cha prasrutaM bramaivedaM vishvamidaM varishtaM, satyanchAnrutaMcha satyamabhavat, yadidaM kiMcha.  
> 
> Hari Hari Hari Bol!!!
> bhaskar
> 
>