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

[V Subrahmanian]

In that link here is a part:

// In due order, having been first a hut-dwelling ascetic (Kutichaka), he
reaches the stage of a mendicant monk (Bahudaka); the mendicant monk
attains to the stage of a Hamsa ascetic; the Hamsa ascetic (then) becomes
the highest kind of ascetic (Paramahamsa). (In this stage) by introspection
he realizes the entire world (as non-different from his Self); renouncing
all personal possessions in (a reservoir of) waters, (such things as) his
emblematic staff, water pot, waist band, loincloth that covers (his
privities) and all ritualistic duties enjoined on him (in a previous
stage); becoming unclad (lit. clothed by the points of the compass);
abandoning even the acceptance of a discoloured, worn out bark garment or
(deer) skin; behaving thereafter (after the stage of the Paramahamsa) as
one subject to no mantras (i.e. performing no rituals) and gives up
shaving, oil bath, the perpendicular mark of sandal paste on the forehead,
etc. //

>From the above it is clear that there are four stages of renunciation and
the fourth, turiya, is Paramahamsa. The Avadhuta stage is beyond, atīta,
the turiya (paramahamsa).  Hence it, the Avadhuta stage, is termed
'turiyatīta.'

Beyond the above I could not find anything in that upanishad that
corresponds to the word 'turiya' and 'atita'.

regards
subrahmanian.v


On Tue, Mar 15, 2016 at 9:30 AM, Shashwata Shastri <
shashwata.unimas at gmail.com> wrote:

> In Shukla Yajurveda a Upanishada named Turiyatita Abadhuta exists. I
> noticed it recently. What does it mean by turiyatita? Is there anything out
> there which is beyond turiya?! I don't get it. I need an explanation
> regarding this. Please try out this link-
>
> http://www.vedarahasya.net/turiyati.htm
>
>
> Shashwata Chowdhury
>
> On Tue, Mar 15, 2016 at 4:42 AM, V Subrahmanian via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>> On Tue, Mar 15, 2016 at 12:41 AM, Srinath Vedagarbha via Advaita-l <
>> advaita-l at lists.advaita-vedanta.org> wrote:
>>
>> >
>> > 4. If this jagat is causing dhukha and if jnAna is said to be destroy
>> this
>> > dhukha, then the cause of dhukha this jagat cannot be destroyed if it is
>> > real. Hence jagat is said to be mithya.
>> >
>> > This is how mithyattvam of jagat is derived from anumAna only. Shruti
>> has
>> > not employed here to drive this point.
>> >
>> > This is the gist when  Shankara says while starting the commentary on
>> > vaitathya prakaraNa says that this prakaraNa is meant to prove the
>> falsity
>> > of world using anumAna: tatra upapattyA.api dvaitasya vaitathyaM
>> > shakyate.avadhArayituM iti dvitIyaM prakaraNamArabhate |
>> >
>>
>> In the āgama prakaraṇa (first chapter) itself the dvaita mithyātva has
>> been
>> established by āgama pramāṇa.  The 7th mantra is the pramāṇa which shows
>> the shāntam shivam advaitam Chaturtham, Atmā, vijneyaḥ as
>> prapanchopashamam. What has been done there with āgama pramana is now
>> further strengthened for mananam in the vaitathya prakaranam by using
>> yukti.
>>
>> >
>> > /sv
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