[Advaita-l] Two Advaitic verses with a profound combined purport

[Bhaskar YR]

And that while jIvatvam is mithyA is fine; it would be incorrect to 
say jIva is mithyA. When it comes to Jagat, we can safely say jagat is mithyA

praNAms Sri Raghava prabhuji
Hare Krishna

 I am afraid we are hastening our opinion about jagat mithyatva !!  That too when Shruti itself saying for jagat brahman is the abhinna nimittOpadAna kAraNa.  If jeeva is not mithyA since it is Chaitanya then that same Chaitanya is the svarUpa of jagat as well.  Itareya says sakala sthAvara jaNgaMa (sakala charAchara) has the Chaitanya but in jeeva it is more evident.  When Shruti itself saying sarvaM khalvidaM brahma, satyanchAnrutaMcha satyamabhavatu yadidaM kiMcha etc. how can we say jagat is just mithya like sarpa on rajju??  For that matter bhAshyakAra himself taking this very rajju-sarpa example clarifies NO jagat is NOT like mithyA sarpa on rajju.  And elsewhere bhAshyakAra says if we don’t have nAma rUpa jagat in kArya rUpa (if we deny the existence of it), we donot have any other means to realize kAraNa of it nirguNa and nirvishesha in its very nature.  So, IMO, whatever parameters you have used to deny the mithyatva of jeeva, same parameters have to be used to prove jagat in its svarUpa brahman only and nothing else.  Same way, whatever reasons we have put forward to prove jeevatvaM, patichinnatvaM is mithyA, same reasoning can also be used to prove svatantrAstitvaM of jagat is mithyA.  In one of the discourses, recently I heard that :  when jagat is perceived separate from brahman, it is the mithyA jnana about jagat, when we have the doubt like whether  the jagat is different or non-different from brahman (anirvachaneeyatvaM like foam and water)  it is saMshaya jnana about jagat, when the jnAni realizes jagat is non different from brahman it is the yathArtha jnana of the jagat.  The mithyA jnana about jagat is avidyA kalpita which has locus only in jeeva  (jeeva mAnasa pratyaya) whereas brahmAnanya jagat is brahma mAnasa pratyaya which has its locus in brahman and will be there forever (nitya) as avyAkruta before srushti and after dissolution and as vyAkruta / vyakta during the sthiti kAla. And for all these three periods of time brahman is the only adhishtAnam.  

Hari Hari Hari Bol!!!
bhaskar