[Advaita-l] Eternal Loka

[Srirudra]

Dear Sri Venkatesh
Some dreams leave lasting impressions.We are able to vividly picturise the dream and are able to even diagrammatically express them.We have so many such instances.So even after the dream has ended Kailas /vaikunta are visualised.In this way can't we say that they are eternal.The jeeva is able to retain the dream impression in his memory.
So even after the dream they are there embedded in the memory,thus eternal for the eka jeeva.
R.Krishnamoorthy.
Sent from my iPad

On 11-Aug-2013, at 10:41 AM, Venkatesh Murthy <vmurthy36 at gmail.com> wrote:

> Namaste
> 
> I have gone through the messages on this topic. There is big confusion and
> doubts here because no body is recognizing Eka Jeeva Vada. If you accept
> Eka Jeeva Vada all doubts are cleared.
> 
> I am the one and only Jeeva in the Universe. I have created the Universe as
> my dream. The Ishwara is in my dream only. The dream is Vyavahara. If I get
> Brahma Jnana by studying Upanishads in my dream taught by dream Guru the
> dream will end. There is no Ishwara and no Universe when I realize I am
> Brahman. What is eternal? When I have the dream Ishwara is there. But when
> the dream has ended he is not there. He is in the dream only. Vaikuntha and
> Kailasa are in my dream. When dream has ended they are not there. They are
> not eternal. Ishwara is not eternal also. Because they are in my dream.
> 
> 
> 
> On Sun, Aug 11, 2013 at 7:57 AM, V Subrahmanian <v.subrahmanian at gmail.com>wrote:
> 
>> On Sat, Aug 10, 2013 at 9:52 PM, Rajaram Venkataramani <
>> rajaramvenk at gmail.com> wrote:
>> 
>>> Where does Appayya Dikshitar say that this Vaikuntha or Vishnu is
>>> non-eternal? If Ishwara is a concept, so are all vyavahara satyams.
>> 
>> This must be in reference to the Brahma sutra of the fourth chapter.  4.4.5
>> gives Jaimini's view which appears to be alluded to by Appayya Dikshitar.
>> 4.4.6 gives the view of auDulomi that opposes Jaimini's. In 4.4.7
>> bAdarAyaNa the author of the brahma sutras settles the issue by accepting
>> both Jaimini's and auDulomi's views as admissible from the vyavaharika and
>> pAramarthika viewpoints.  Pl. see the sha
>> nkara bhashyam for this.
>> 
>> Appayya Dikshita in his nayamanjari (the fourth metrical work delineating
>> the various adhikaraNa-s of the brahma sutras from the four schools' points
>> of view: dvaita, VA, shivaVA and Advaita, condenses the above adhikaraNa
>> called 'brAhmAdhikaraNam' in two simple verses, as stated by me above.
>> Thus the 'assertion' by Dikshitar is only the alluding to the Jaimini's
>> (vyAvahArika) view and NOT the paramarthika vedantic position.   If you
>> recall, during our joint session with Sri Mani Dravid SastriNaH on skype
>> you raised this topic and he referred to this adhikaraNam of the BSB.
>> 
>> vs
>> 
>> 
>>> As to the significance of all these vyavahara realities for a vedantins,
>> a
>>> mukta becomes this Ishwara. As you must know, Appayya Dikshitar takes up
>>> the question of whether a mukta becomes Parabrahman or this Ishwara and
>>> asserts that he becomes Ishwara.
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> 
> 
> -- 
> Regards
> 
> -Venkatesh
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