[Advaita-l] Prapatti - Jiiva and Iswara

[Kalyan K]

Dear Sadanada-ji, There are a few points in your posts that I do not
understand. Is Ishwara, nothing but brahman with the limiting adjunct
of kAraNa SarIra? Or is this Ishwara in the state of yoga-nidra? What
does yoga-nidra mean for Ishwara? Is it the withdrawal of the cosmic
mind hiraNyagarbha? Can Ishwara know in the absence of hiraNyagarbha?
In purANas, hiraNyagarbha is identified with brahma and Ishwara is
vishNu. The sarvajNatva of vishNu does not depend on brahma. So
doesn't it follow that the sarvajNatva of Ishwara does not depend on
hiraNyagarbha? Further, Sruti says only the prajNa state as sarvajNa,
not the others. The idea of Ishwara's sarvajNatva being avyakta – I am
honestly hearing it for the first time. May I know any Sruti or Smriti
that supports this view point?

I apologize for posing so many questions. I tired to read your posts
very carefully and still found myself unable to grasp the full
meaning.


Regards

Kalyan



On Mon, Feb 20, 2012 at 8:26 PM, kuntimaddi sadananda <
kuntimaddisada at yahoo.com> wrote:

> Rajaram - PraNAms -  - for further details I request you to look into
> Mandukya and kaarika.
>
> Totality in unmanifested form exists in pralaya and creation is nothing
> but unmanifest to manifest - just as you wake up from deep sleep and dream
> world and see the plurality.
>
> Mayaa is that power because of which unmanifest become manifest. Iswara is
> the one  who identifies with mayaa as His power in seeing the unmanifest to
> manifest. Manifestation involves himself becoming or appearing as many.
> bahusyaam prajaayeyeti. In essence with maayaa he becomes abhinna nimitta
> upaadaana kaaraNa, material and intelligent cause for creation. mayaa is as
> Krishna says - daiviim eshaa guNamayi mama maayaa duratyayaa - mayaa of
> mine is of divine origin and it is very difficult to cross and Shankara
> says it is aghatita ghataaNaa paTiiyasii - that which makes impossible
> possible. Totality and singularity are both involved depending on how one
> understands the nature of Iswara. Totality and singularity are two sides of
> the same coin just I the waker become a dreamer with the pluralistic dream
> world - both as Iswara the creator of the dream and the jiiva a subject in
> the dream experiencing the pluralistic dream world. I have the knowledge of
> the
> creation of the dream world and the samskaara or vaasanas in me that are
> projected as dream world of plurality for me to experience as a jiiva in
> the dream world.  When I go to deep sleep after dreaming all the dream
> world of plurality is absorbed into my mind which is now folded.The analogy
> is exact.
> For further details I request you to look into Mandukya Up and its
> bhaashya.
> Just for info - one can listen to Madukya Upanishad and kaarika at
> http://www.chinmayadc.org/sadananda.htm - if interested.
>
> Hope it is clear
>
> Hari Om!
> Sadananda
>
>
>
> --- On Mon, 2/20/12, rajaramvenk at gmail.com <rajaramvenk at gmail.com> wrote:
>
>
> > What do you mean by totality (maya or
> > its effects)? During the time between dissolution and
> > creation, does 'totality' exist? Does the association
> > between brahman and totality (Ishwara) exist?
> > Sent from my BlackBerry® wireless device
> >
>
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