[Advaita-l] JAGAT MITHYATVAM IN ADVAITA - A CONCLUSION - part -1

[Bhaskar YR]

Addarinda "jagattu mithyeye?? "?  emba prashnege katta kadeya uttaravu yaavadaayitu??  adu taaniruva paramArtha rUpadalli Atmane, brahmave.  Addarinda adu nijavaagiye satyavaagide hIge nOdidare yaavadondU mithyave alla.  ajnAnigaLige tOruttiruva brahma bhinnavaada jagattembudu illave illa; Addarinda adannu satyavendaagali, mithyavendaagali vingadisuvudakke kaaraNavilla.

praNAms
Hare Krishna
Sri SSS declaring / clarifying  here : For the question : is this jagat mithyA??  The ultimate answer is :  that (jagat) in its sadrUpa (paramArtha rUpa) Atman only brahman only.  Therefore this (jagat) is REAL, FOR THAT MATTER THERE IS NOTHING THAT CAN BE CALLED  ‘MITHYA’.  For the ajnAni-s this jagat would appear bhinna from brahman (separate from brahman), that which does not exist at all.  Therefore no need for exercise like tattvAnyatvAbhyAm for this avidyA kalpita jagat.  Whether you call this jagat or brahman what is there is ONLY one and that is paramArtha satya there exists nothing apart from it.
What Sri SSS observes here above  have the strong foundation in shankara bhAshya too.  Shankara very clearly says it is only the existent brahman appearing as many in special forms in a different way.  NOTHING HERE IS NON-EXISTENT AT ANY TIME.  The tArkika-s imagine a thing different from its cause and speak of it as non-existent before its appearance and after its disappearance.  But we the vedAntins say that there is no nAma rUpa which is different from the kAraNa AT ANY TIME. Though the gold  is called ornament as if it is different from gold, we the vedAntins know that it is after all the gold only.  In other words, after realization (i.e. kArya kAraNa ananyatvaM, Atmaikatva jnana) brahman as per the assertion of shruti, one’s understanding that It is avyavahAri, nirvikAri though for sense perception it is seen in the form of the jagat.  The purpose here is to convey the message of the scripture that thought the jagat has emanated from brahman (call it vivarta or pariNAMi or abhinna) the latter is still transactionless but transaction and kARyAkARa is nothing but that transactionless kAraNa.  Brahma svabhAvo hi prapanchaH na prapancha svabhAvaM brahma observes shankara in sUtra bhAshya.So, what Sri SSS clarifies here is in accordance with shruti / shankara.
Hari Hari Hari Bol!!!
bhaskar