[Advaita-l] is this jagat mithyA ?? Sri SSS

[Venkatesh Murthy]

Namaste

Another point is SSS has given Sastric explanation for Mithyatva of Waking
and Dream states on Page 14. But he has not talked about Sushupti. Sushupti
is the CLOSEST to Satya than Jaagrat and Svapna Avasthas. Even though there
is Avidyaa in Sushupti also it is in seed form. But in Svapna and Jaagrat
it is like a Tree. Therefore when SSS is saying Waking world is Satya and
Brahman on Page 15 it is not correct. It may be Brahman but the experience
of the Jaagrat Objects should be like Sushupti because that is the Closest.
In Sushupti there is NO Name and Form experience like in Jaagrat and Svapna
but only a Lesha of Brahmaananda.

As a matter of fact everybody is experiencing that Lesha Maatra of
Brahmaananda in Sushupti but they are coming back to Jaagrat because of the
Avidyaa. Otherwise Sushupti will become Moksha itself.

Therefore when Sruti is saying everything is Brahman it is NOT saying Name
and Form of Waking State is Brahman but Waking State Minus Name and Form =
Brahman. When the Snake Rope Illusion has ended the Snake must disappear.
If you are still seeing Snake how can you say Illusion has ended? SSS
cannot say the correct example is Mud becoming Pot and Pot is still there
when you see Mud. This is Parinaama Vaada and not accepted by Sankara
Bhashya. Only Vivarta Vaada is acceptable. In that Vivarta the Snake must
and should disappear.

I think the big confusion is Mud becoming Pot example but we should not
take that example. The correct example is Snake Rope or Silver Shell. Both
Snake and Silver will disappear with Jnaana.

2017-08-04 7:51 GMT+05:30 V Subrahmanian via Advaita-l <
advaita-l at lists.advaita-vedanta.org>:

> On Fri, Aug 4, 2017 at 6:14 AM, sreenivasa murthy <narayana145 at yahoo.co.in
> >
> wrote:
>
> >
> >
> > ------------------------------
> > Dear Sri Subramanian,
> > You write : " To someone who is aware of these bhāṣya instances, Sri
> SSS's
> > conclusion -* the world, as Brahman, is satya alone* - is squarely not
> > agreeable."
> >    Mundaka Sruti says :* brahmaivEdaM viSvaM variShTham* ||
> > Chandogya Sruti says : ahamEvEdagM sarvam|| , AtmaivEdaGm sarvam || and
> > AtmatOidagM sarvam ||
> > Do you with these statements? In  what way HH Swamiji's statement is
> > different from the Sruti mantras?
> > Kindly enlighten me.
> >
>
> I have already explained. The equation world = Brahman is only 'the unreal
> world is not any other than its substratum'. Shankara's explanation in BGB
> 4.24 also I have stated. Even in the first mantra you have cited, Shankara
> never fails to explicitly say that the world is unreal, an appearance, and
> Brahman, one, alone (not the world) is the pāramārthika satya:
>
> ब्रह्मैवेदममृतं पुरस्ताद्ब्रह्म पश्चाद्ब्रह्म दक्षिणतश्चोत्तरेण ।
> अधश्चोर्ध्वं च प्रसृतं ब्रह्मैवेदं विश्वमिदं वरिष्ठम् ॥ १२ ॥
> भाष्यम्
> <http://advaitasharada.sringeri.net/display/bhashya/
> Mundaka?page=2&id=MD_C02_S02_V12&hlBhashya=%E0%A4%B5%E0%A4%
> B0%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A0%E0%A4%AE%E0%A5%8D#
> bhashya-MD_C02_S02_V12>
> यत्तज्ज्योतिषां ज्योतिर्ब्रह्म, तदेव सत्यम् ; सर्वं तद्विकारः वाचारम्भणं
> विकारो नामधेयमात्र*मनृतमितरदि*त्येतमर्थं विस्तरेण हेतुतः प्रतिपादितं
> निगमनस्थानीयेन मन्त्रेण पुनरुपसंहरति — ब्रह्मैव उक्तलक्षणम् , इदं यत्
> पुरस्तात् अग्रेऽब्रह्मेवाविद्यादृष्टीनां प्रत्यवभासमानं तथा पश्चाद्ब्रह्म
> तथा दक्षिणतश्च तथा उत्तरेण तथैवाधस्तात् ऊर्ध्वं च सर्वतोऽन्यदिव कार्याकारेण
> प्रसृतं प्रगतं नामरूपवदवभासमानम् । किं बहुना, ब्रह्मैवेदं विश्वं समस्तमिदं
> जगत् वरिष्ठं वरतमम् । अब्रह्मप्रत्ययः सर्वोऽविद्यामात्रो रज्ज्वामिव
> सर्पप्रत्ययः । *ब्रह्मैवैकं परमार्थसत्यमिति वेदानुशासनम्* ॥
>
> I agree with all the statements that you have cited. Without also saying
> that the 'idam' is mithyā, the equation will not make sense. That is why
> Shankara has added 'abhāvam paśyati' in so many places while referring to
> the post-realization view of the world.
>
> warm regards
> vs
>
>
> >
> > With respectful namaskars,
> > Sreenivasa Murthy
> >
> >
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-- 
Regards

-Venkatesh