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

[Srirudra]

Dears
That Brahma Sathyam,Jagath Mithya and JeevohiBrahma Eva is the final Truth.
The Jagath's Mithyathvam is the one which is evading our understanding .Why Jagath is called a Mithya when it is staring before us as perceived by our indhriyas.It is not asathyam but it is in a grey area.Neither Sath like Brahman as confirmed by all Upanishads nor Asathyam as not confirmed by the Upanishads.So a term Mithya was used by our Acharya.You can view it either way according to your logic .But the final truth is only Brahman is -Ekameva adhvidhiyam-.Jagath Mithya is to be taken as just a dream.The physical world is seen felt but the life one leads is just a dream .The past can never comeback and looking back it looks like a dream.Proofs may be there but they can at best just aids to ones memory.In that way Jagath or life is a Mithya.
When Jeeva realises this removing his ajnana which is a result of anadhi avidhya he becomes Brahman.
This is what I understand.
R.Krishnamoorthy.

Sent from my iPad

> On 27-Apr-2016, at 11:40 AM, Venkateswaran N E via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
> 
> There has been a lot of fire and light generated through the discussions on this subject, and they have been very enlightening.
> 
> 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?
> 
> That might resilve the two positions being held in the ongoing discussions.
> 
> Warm Regards
> Venkateswaran N E
> 
>> On 27-Apr-2016, at 11:24 AM, Bhaskar YR via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
>> 
>> praNAms Sri Venkatraghavan prabhuji
>> Hare krishna
>> 
>> 
>> Agreed. Everything is Brahman - 
>> 
>>> finally seeing some mutually agreed 'light' at the end of this long dark  tunnel :-)
>> 
>> 
>> however there is a difference between the experience of a jnAni and his understanding. 
>> 
>>> yes, jnAni's understanding (jnana)  and experience of this jnana is not in the realm of avidyAkruta triputi i.e. pramAtru, pramANa and prameya vyavahAra.  For him sarvaM brahmameva, satyameva.
>> 
>> He experiences the world just like an ajnAni, but he knows that what he is experiencing, the experience and himself as the experiencer, are the same Brahman.
>> 
>>> Oh how nice prabhuji.  This is what I am tirelessly trying to convey but in vain :-(
>> 
>> What is being said here is that his experience of the world as "idam jagat"
>> has two components - the "idam", which is satya Brahman and "jagat", which is mithyA adhyAsa. 
>> 
>>> would you please clarify me how this jagat can exist apart from idaM to draw the demarcation line between idam and jagat please??  Shruti says yatra na anyat pashyati, na anyat shruNOti, na anyatvijaaneeti sa bhUma in this bhUma state there are not two it is only one i.e. Atmameva.  And IMHO, this bifurcation between idam and jagat for the brahman-Atman identity (brahmAtmaikatva jnana) not make any sense since this jnana is not relative to a state of mind.  The tattvamasi jnana does not refer to a state of mind.  If even jnAni would see idam and jagat differently and former as satya and later as mithyA then it is mere vishaya jnana not vastu tantra, bhUta vastu aprameya jnana.  So for the jnAni idam jagat (this kArya) is nothing  but kAraNa only since it is not possible to have the different perspective to the perceived jagat.  Coming back to the analogy : when we say this is gold ornament, 'this is gold'  part in this statement pertains to gold which is in and out of the ornament.  And we cannot point out our finger at ornament (jagat)  that which has no gold (brahman).
>> 
>> 
>> Similarly his "aham" comprises of two components - satya Brahman and mithyA ahamkAra. He knows that the Brahman component of aham is the same as the idam component of jagat. So he can easily say "mayyeva sakalam jatam, mayi sarvam prathishthitam, mayi sarvam layam yAti, tadbrahmAdvayamasmyaham"
>> 
>>> and when the jnAni exclaims in ecstasy ahamanna, ahamannAda shlOkakruta this mithyA ahaMkAra  will be conspicuous by its absence.  The avidyAkruta triputi vyavahAra is completely absent in this AnandOdgAra.  
>> 
>> The ajnAni sees this not as comprising of two parts, but as  one "idam jagat", which is different from his ahamkAra.
>> 
>>> as I said earlier, ajnAni's drushti is parichinna drushti for him this jagat is asarvaM and abrahmaM so he attributes an independent existence to each of his BMI, the external jagat and Ishwara.  As a result of it, he assumes that he is katru, bhoKtru, jnAtru and jagat is his karmabhUmi, bhOga bhUmi and jneya vikArAtmaka jagat.  This is avidyA drushti, this is parichinna drushti as against sarvaikAtma drushti of the jnAni.
>> 
>> Seeing jagat as just jagat is mithyA, just like viewing aham as a limited ahamkAra is mithyA. These are just two different names and forms given to Brahman.
>> 
>>> seeing jagat independently from brahman is mithyA seeing the jagat in its sadrUpa satyameva.   
>> 
>> I am wondering if we should request Bhaskarji to post his final comments on this topic so that we can move on to discuss other things. If people want to respond to this mail or have more to say, then I am being presumptuous and of course please carry-on.
>> 
>>> Yes, I am planning to write it ASAP prabhuji.  But before that need to do some homework for which I don’t have sufficient time.  Let me see how it comes out finally.  
>> 
>> Hari Hari Hari Bol!!!
>> bhaskar
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