[Advaita-l] Eka jiva vada and nana jiva vada.

[Swami Sarvabhutananda]

The waking state experience is MITHYA.
MITHYA cannot independently exist without SATYAM.
Understanding MITHYA -anirvacanereeyam can clear the doubt.
Swami Sarvabhutananda


On Fri, Apr 26, 2013 at 10:19 PM, Venkatesh Murthy <vmurthy36 at gmail.com>wrote:

> Namaste Srikanta Sir
> You are misunderstanding GK VP 7 and 8. The Purva Pakshi is saying in  7
> there is a Prayojana of objects in waking. But Adi Sankara Bhashya on that
> is saying 'Yasmadya Saprayojanta Drusta Annapanadinam Sa Svapne
> Vipratipadyate'. The utility of waking objects is contradicted in dreams.
> 'Ato Manyamahe Teshamapyasattvam Svapnadrushyavad Anashankaniyam Iti' There
> is no doubt the waking objects are also unreal like dream objects.
>
> The Purva Pakshi is now bringing one more objection.  He is saying in dream
> there are some Apurva objects in dream like four tusk elephant and eight
> arms body. The Apurva object is a special object but not seen in waking.
> But Adi Sankara is saying the Apurva is only Sthani Dharma.The Apurva is
> because of dream quality. But this Sthani Dharma is also Mithya only. It is
> not real.He is making one statement. 'Tasmad Yatha Stanidharmanam Rajju
> Sarpa Mruga Trushnikadinam Asattvam Tatha Svapnadrushyanam Api Apurvanam
> Sthanidharmatvam Eva Iti Asattvam.
>
> Adi Sankara is saying Sthani Dharma is false like a Rajju Sarpa rope snake
> and mirage. The Apurva dream object is also false because it is from Sthani
> Dharma.
>
> Your two points are Saprayojanata in waking and Sthani Dharma. But both of
> these things are false only. Finally there is no difference between waking
> and dream.
>
> If a rich man has all desired objects he may not have a good dream at
> night. He may have bad dreams. Why? Because the utility of his waking
> objects is not there in the dream. They cannot help him. He may have 1000
> security guards. But if he is attacked in dream by armed robber the
> security guards cannot save him. This is showing the utility of waking
> objects is nothing. It is false.
>
>
>
> On Fri, Apr 26, 2013 at 5:20 PM, Srikanta Narayanaswami <
> srikanta.narayanaswami at yahoo.com> wrote:
>
> > Namaste Srikanta Mahodaya
> > Kindly read the two Slokas GK VP here again and again and again and again
> > and again and again and again and again and again and again -
> > 13 The Lord (Atman), with His mind turned outward, imagines in diverse
> > forms various objects either permanent, such as the earth, or
> impermanent,
> > such as lightning, which are already in His mind in the form of vasanas,
> or
> > desires. Again, He turns His mind within and imagines various ideas.
> > 14 Those that are cognized internally only as long as the thought of them
> > lasts and those that are perceived outside and relate to two points in
> > time, are all mere objects of the imagination. There is no ground for
> > differentiating the one from the other.
> > Sloka 14 GK VP is here saying any idea in the mind and any outside object
> > are only IMAGINED. There is no difference between IDEA and OBJECT.
> > Very Important Equation by Gaudapada - IDEA = OBJECT same as OBJECT =
> IDEA
> > Any idea in your mind is unreal. Any object your eye is seeing. Both
> > are unreal.
> > Why? Because IDEA is imagined by mind. This mind is internal organ
> > Antahkarana. Any OBJECT is seen by external organ eye. Both internal
> organ
> > Antahkarana and external organ Jnanendriya can show only UNREAL things.
> > Why? Because both internal organ and external organ are UNREAL only. The
> > organs are not real. From UNREAL organ eye you can see unreal object
> only.
> > From UNREAL organ mind you can imagine unreal object only.
> >
> >
> _______________________________________________________________________________
> > Namaste.
> > In the vaithathy prakarana Gaudapada states the following karikas:
> > Svapna jagarithsthane hyaikamahurmanishinah!
> > Bhedhanam hi samatvena prasiddenaiva hetuna!1-v-5.
> > The dream,waking -these states (in them)the differences are same by the
> > reson of being popular (both)are one-so say the wise.
> >
> > Adavante ca yannasti vartamanepi tattatha!
> > vitathaih sadrsah sannoavitataha iva lakshitah!!-v-6
> >
> >
> > What is not in the beginning and in the end,that is not so in the
> > present.Being similar they seem to be different.
> >
> > Saprayojanata tesham svapne vipratipadyate!
> > tasmat5dadyantavatvena mityaiva khalu te smrtah!1-v-7.
> >
> > The utility of them(in the waking state)makes them to be of the view that
> > they are opposite in the dream.Therefore,since they are having a
> beginning
> > and an end they are mithya.
> >
> > Apurvam stanidharmo hi yatha svarganivasinam!
> > tanayam prekshate gatva yathaiveha sushikshitah!!-v-8.
> > The "Apuva"is the attribute of the state(stanidharma);What is for those
> > dwelling in the "svarga'(heaven)is a quality of the dwellers of
> > heaven(Apurva dharma,so they are).Here,as the well instructed one goes
> and
> > sees them,so also he sees them.
> >
> > In the above karikas,Gaudapada   logically brings two points.One is that
> > the dream and the waking states,though unreal are different.The utility
> of
> > the objects in the waking state is contradicted in the dream.The other is
> > the dream and the waking states are different in the quality of the
> > seats(stani dharma).
> > Hence,Gaudapada recognises the difference between the quality of the two
> > states.
> > N.Srikanta.
> >
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>
>
>
> --
> Regards
>
> -Venkatesh
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