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

[Sunil Bhattacharjya]

Dear Bhaskarji,

Yes SSS and Shankara does not differ essentially. Permit me to add, that the Brahmajnani / Jivanmukta, that Adi Shankara was, he could see the world without the lens of the Maya and that he did not see the world the way you and I see. I am sure when Adi Shankara's disciples met him and conversed with him, they very well could perceive  that they were facing the Jivanmukta. So when we read what Adi Shankara said or wrote we should not forget for a moment that the statements are from the angle of a Jivanmukta. 

Regards,

--------------------------------------------
On Thu, 5/5/16, Bhaskar YR via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:

 Subject: Re: [Advaita-l] JAGAT MITHYATVAM IN ADVAITA - A CONCLUSION - part -1
 To: "V Subrahmanian" <v.subrahmanian at gmail.com>, "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>
 Date: Thursday, May 5, 2016, 5:04 AM
 
 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
 
 
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