[Advaita-l] Shankara and DrishTi-SrishTi vAda - eka jeeva vaada

[sreenivasa murthy]

Dear Readers,  In my previous posting the concluding sentence read thus : "Since no second conscious principle does not exist whwere is the question of EkajIva or nAnAjIva? "
It should read as : "Since no second conscious principle does  exist where is the question of EkajIva or nAnAjIva? "
The error is regretted.
With respectful regards,Sreenivasa Murthy
 

      From: sreenivasa murthy via Advaita-l <advaita-l at lists.advaita-vedanta.org>
 To: Anand Hudli <anandhudli at hotmail.com>; "advaita-l at lists.advaita-vedanta.org" <advaita-l at lists.advaita-vedanta.org>; A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org> 
 Sent: Saturday, 7 May 2016 9:36 PM
 Subject: Re: [Advaita-l] Shankara and DrishTi-SrishTi vAda - eka jeeva vaada
   
Dear Readers,
   Please permit me to quote Sri Shankara from his commentaries :(1) tasmAt parabrahmavyatirEkENa saMsArInAma nAnyadvastvantaramasti ||                   [Bruhadaranyaka; Mantra 2-1-20](2) kiMtu naivAbrahma avidyAkartA cEtanO BrAnta anya iShyatE ||                  [Bruhadaranyaka; Mantra 1-4-10](3) brahmAvyatiriktASca sarvE vij~JAnAtmanaH ||                      [TaittarIya upanishad; ](4) na hi nityamuktasvarUpAt sarvaj~JAt ISvarAt anyaH cEtanO DhatuH dvitIyaH vEdAntArthanirUpaNAyAm ||                       [brahmasutra; 2-3-20]
What do the above BAshyavAkyas point out to?Is jIva a conscious entity?
Since no second conscious principle does not exist whwere is the question of EkajIva or nAnAjIva? 

With respectful namaskarams,Sreenivasa Murthy




      From: Anand Hudli via Advaita-l <advaita-l at lists.advaita-vedanta.org>
 To: "advaita-l at lists.advaita-vedanta.org" <advaita-l at lists.advaita-vedanta.org> 
 Sent: Saturday, 7 May 2016 8:50 PM
 Subject: [Advaita-l] Shankara and DrishTi-SrishTi vAda - eka jeeva vaada
  
The sidhhAntaleshasaMgraha of appayya dIkshita cites one view of the
dRShTisRShTi vAda. In response to an objection, "nanu
dRShTisRShTimavalambya kRtsnasya jagatprapaMchasya kalpitatvopagame
kastasya kalpakaH? nirupAdhirAtmA vA, avidyopahito vA?" Who creates this
entire world? Is it the Atman without upAdhis? Or is it the Atman with
upAdhis? To this objection, one reply is as follows. It is the Atman with
avidyA upAdhi who creates the next avidyA. The Atman with the resultant
avidyA upAdhi creates the next avidyA and so on
(pUrvapUrvakalpitAvidyopahita uttarottarAvidyAkalpakaH). Since there is no
specified beginning for this process (similar to the seed-sprout process),
there is no anavasthA defect (the created avidyA requires Atman with avidyA
and hence mutual dependence). As can be seen here, the entire world
creation is similar to a dream, created by Atman with avidyopAdhi. Another
objection can be raised. If the dRShTisRShTivAda does not allow ajnAtasattA
of objects (no object can exist if it is unknown, "if a tree falls in the
forest and nobody heard it, did it really fall?") how do you account for
shruti statements that talk of creation of AkAsha (space) etc.? The answer
given is that these creation theories are only put forward to teach the
adhyAropa-apavAda method of arriving at niShprapancha Brahman, and there is
no other essence conveyed by such creation theories.

Anand
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