[Advaita-l] No one is liberated yet?

[Ramesh Krishnamurthy]

Namaste,

The eka-jIva-vAda is tied to the dRShTi-sRShTi-vAda (DSV), which
essentially holds that the existence of objects is coterminous with their
cognition by the lone jIva. This is a rarely used prakriyA but favoured by
some AchArya-s, notably prakAshAnanda sarasvatI (author of
vedAnta-siddhAnta-muktAvalii) and madhusudana sarasvati in some of his
works.

Now, since the DSV holds that it is just the lone jIva who is the cause of
the world, it necessarily implies that other jIva-s, AchArya-s, deva-s,
shruti, etc are all, in a sense, equivalent to dream entities (for this
jIva). In this sense, shruti statements about shuka etc become arthavAda
(because there is no other, and there has never been any other, jIva at
all).

As an aside, while the DSV prakriyA is difficult to implement from a
sAdhaka's perspective, I feel it may be used to separate out what is
absolutely essential in vedAnta from what is just something that is
generally accepted in the commonly used SDV (sRShTi dRShTi vAda) methods.

A proper investigation into the DSV may also give you a very different
insight on some of the topics you have raised earlier on the list, such as
the role of bhakti.


On 16 December 2011 23:49, Rajaram Venkataramani <rajaramvenk at gmail.com>wrote:

> In Siddhantabindu verses 78 and 79, Madhusudana Saraswati justifies
> multiple contradictory views about Isvara, Jiva etc. including the eka jiva
> vada.
>