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

[R Krishnamoorthy]

Dear
IMHO super imposition happens only on things which have similar resemblance
to the major level .Our amygdala is responsible for this. So one can not
see a lion on a rope . May be at best its tail.
R. KRISHAMOORTHY
On 27 Apr 2016 23:28, "Venkatraghavan S via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Sri Sastry,
>
> In addition to Sri Sadananda ji's reply, here are my 2 cents.
>
> Acharya has answered this very question in AdhyAsa BhAshya:
>
> न चायमस्ति नियमः — पुरोऽवस्थित एव विषये विषयान्तरमध्यसितव्यमिति ;
> अप्रत्यक्षेऽपि ह्याकाशे बालाः तलमलिनतादि अध्यस्यन्ति |
>
> There is no rule that one can superimpose things on only that vastu which
> is pratyaksha - for even on an apratyaksha AkAsha, children superimpose
> dirt (colour) / surface (concavity) etc.
>
> 2) The same example can be used to answer the requirement for similarity.
> What similarity exists between concavity (ie form) and a formless AkAsha,
> between colour and colourless AkAsha? None, but adhyAsa still happens.
>
> Regards,
> Venkatraghavan
> On 27 Apr 2016 4:26 p.m., "kuntimaddi sadananda via Advaita-l" <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> PraNAms - answered below.
>
> --------------------------------------------
> On Wed, 4/27/16, Ramachandra Sastry <ramachandra.sastry at gmail.com> wrote:
>
>  Namaste,
>  I have a
>  query on Adhisthana (substratam) of Jagat being Brahman,
>  request scholars to explain please.
>  1) When we say the serpent that is
>  seen is only an illusion due to Avidya, we can determine
>  whether the Adhisthana is a rope or a crack in the ground by
>  Pratyaksha, Similarly if Brahman were an object for
>  Pratyaksa then we could determine whether or not it is the
>  Adhisthana for the illusory Jagat, however, Brahman is not a
>  matter of Pratyaksa at all and only the Jagat is seen,
>  therefore it might be not possible to say whether it's
>  Adisthana is Brahman or some think else?
>
> Ans: Yes - you are right - Hence to know that Brahman is the adhishTanam of
> the jagat - Scripture alone is pramaana. or means of knowledge, since
> Brahman by definition is imperceptible.For that Vedanta alone is pramaana-
> where creation is discussed.
>
>  2)  How can formless Brahman be
>  Adhishthana for the illusory forms, because there must be
>  resemblance between the illusion and it's Adhisthana
>  when it is not possible to imagine a snake in a shell or
>  silver in a rope, how can the forms of the Jagat be imagined
>  in the formless Brahman
>
> Ans: Brahman being infinite cannot have form. The formless Brahman can
> appear with many forms - just as formless mind projects many forms in the
> dream world that you create. Hence to know the absolute truth which cannot
> be perceived nor can be deduced by logic - one has to approach a teacher
> and study Vedanta - says the scriptures. - tat vijnaanaartham guruam eva
> abhigachchet says Mundaka Up. tat viddhi praNipaatena pariprashnena sevaya
> - says Krishna. One need to study Vedanta under a competent teacher - a
> competent teacher is one who studied vedanta under another competent
> teacher - all the way to the Lord.
>
> Hari Om!
> Sadananda
>
>  RegardsRamachandra Sastry
>
>
>  On Wed, Apr 27, 2016 at
>  7:58 PM, kuntimaddi sadananda via Advaita-l <
> advaita-l at lists.advaita-vedanta.org>
>  wrote:
>
>
>  PraNAms
>
>
>
>  After posting I recognized that Shree venkatraghavanji
>  already discussed the issue - I essentially agree what he
>  has stated.
>
>
>
>  Hari Om!
>
>  Sada
>
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