[Advaita-l] [advaitin] Why only jagat is mithya and jeeva is brahman !!??
vranjit49 at gmail.com
Mon Mar 21 02:50:17 CDT 2016
Your view posits 2 different realities which is in contradiction to Shankara Siddhanta. In Advaita, as per my understanding, the karana karya relationship is proposed only initially. But later discarded. Like I said before karana karya relation does not interfere with niskriyatvam of Brahman. Further I agree on most parts of your contention. But the problem here is not that it is an incorrect view but a holistic one. Four men looking at an elephant from 4 different sides describe the elephant in 4 different ways. Everyone is right but only partially. So in that sense everyone is incorrect.
Your view tries to explain brahman-jagat only in terms of cause-effect. This view can be accepted for all the objects that are perceived only. Hence if you see the jagat as separate from the Atman, it will remain as a separate / permanent entity/ reality. However this is impossible like a hare's horn. The jagat is always dependent on jiva. The one which cannot exist on its own cannot ever become advitiya. Nor does it have any kind of reality.
From: Bhaskar YR
Sent: Monday 21 March 2016 12:12 PM
To: Ranjit V; A discussion group for Advaita Vedanta; श्रीमल्ललितालालितः via Advaita-l
Subject: RE: [Advaita-l] [advaitin] Why only jagat is mithya and jeeva is brahman !!??
praNAms Sri Ranjit prabhuji
Even this is my understanding. Clay-pot, gold-ornament is analogy given for cause-effect relation. Since the effect is non different from the cause, the effect should be discarded as they are not permanent.
> The contention here is not about equalizing the kAraNa brahman and kArya jagat on the ground of 'same' reality. As I have been saying and still reinterating that kArya is not different from kAraNaM in its svarUpa BUT in kAraNa there is no kArya bedha (neha nAnAsti kiMchana). It may be noted that we are not talking about brahman's svagata bheda by attributing nAma rUpa to brahman. Ofcourse there is no disagreement that jagat is vyaktAvyakta and not satyasya satya like brahman. But the contention is aimed more towards jagat as kArya for which brahman is abhinna nimittOpadAna kAraNam. From this point of view, shruti clarifies the jagat svarUpa. Before the srushti, the jagat remained subject only (avyAkruta, avyakta) to one word and thought only i.e. Atman (AtmAmeva idamagra Asit, ekamevAdviteeyaM). And now, after creation, jagat is available for many words and thoughts and also is available to one and only word and thought i.e. Atman. Even if you see the nAma rUpa bhedAkAra in jagat, what is there in its sadrUpa is brahman only nothing else. This has been clearly stated by shankara in sUtra bhAshya, even the forms (nAma rUpa) are indeed of the nature of cause because there cannot be an effect coming into existence without cause and if it (effect) is not the nature of the cause. Shankara, again in bruhadAraNyaka clarifies further : parameshwara himself in the form of avyAkruta jagat.
Here the nondual cause is ever permanent and never the effect. Further the cause is nondual but the effects are many. This is the analogy.
> From the kArya - kAraNa ananyatvaM it has been clarified that like cause, effect too trikAla abhAditaM by shankara.
Hari Hari Hari Bol!!!
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