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

[H S Chandramouli]

Pranams.

I think it is desirable to also state the definition for Jiva , in their
own words ( in other words quotes from the respective works )  as in
Sidhanta Bindu and as in VivaraNa prameya
saMgraha of BhAratI tIrtha in the context of ekajIvavAda /
dRShTisRShTivAda.Otherwise
mixingup of definitions from different prakriyAs is a distinct possibility
with corresponding misunderstandings.

Just a suggestion. May please be disposed off as deemed fit.

Pranams and Regards

On Mon, May 9, 2016 at 9:42 AM, Venkatraghavan S via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Dear Sri Anand Hudli ji,
>
> Thank you for the references. I agree 100%.
>
> Therefore, is it right to say that Ishvara is
>
> 1) also avidyAkrita by me the jIva, is he just aupachArika?
> 2) Or is he as real as me the jIva, only not limited by avidyA upAdhi?
> 3) Or is he just me, the jIva and the words jIva and Ishvara are
> synonymous, and Ishvara dharmA: like sarvajnatA are just superimpositions?
>
> Secondly, all jIvan mukti shAstra and stories of jIvan muktAs must be just
> that, stories? I am OK with that, but wanted to confirm if that conclusion
> is justified in this vAda.
>
> Regards,
> Venkatraghavan
> On 9 May 2016 3:40 a.m., "Anand Hudli via Advaita-l" <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> Dear Shri Sadanandaji, Shri Venkatraghavanji, Shri Bhaskarji, and others,
>
> I read your messages expressing concerns about jIva taking on the role of
> creating the world. However, MadhusUdana Sarasvati, a strong proponent of
> the ekajIvavAda has this to say in the siddhAnta bindu:
> mukhyo vedAntasiddhAntaH ekajIvavAdAkhyaH| imameva
> dRShTisRShTivAdamAcakShate| asminshca pakShe jIva eva svAjnAnavashAt
> jagadupAdAnaM nimittaM ca| dRshyaM sarvaM prAtItikam|
>
> This ekajIvavAda is the main siddhAnta of vedAnta. It is also called
> dRShTisRShTivAda. In this theory, the jIva itself is the material and
> efficient cause of the world, due to its own ignorance. All perceived
> objects are illusory.
>
> Who is this single jIva that creates the world? The VivaraNa prameya
> saMgraha of BhAratI tIrtha gives this conclusive and unambiguous reply:
>
> tathAhi- yastvaM mAM prati bandhamokShavyavasthAM pRcchasi sa tvameka eva
> sarvakalpanAdhiShThAnabhUtashcidekarasa AtmA, tvadanye muktA mucyamAnA
> mokShyamANAshca sarve jIvAH tvadavidyayA svapna iva kalpitAH
>
> To you who ask us about the scheme of the bound and liberated, (we say) you
> alone are that jIva, the source of imagination of the entire world, wholly
> the essence of Consciousness, Atman. Other than you, the liberated, being
> liberated, and going to be liberated jIvas are all creations of your avidyA
> like in a dream.
>
> As far as being branded as Buddhists, we should not have that concern,
> because shrIharSha says in the khaNDana-khaNDa-khAdya:
>
> evaM ca sati saugatabrahmavAdinorayaM visheShaH- yadAdimaH
> sarvamevAnirvacanIyaM varNayati ...vijnAnavyatiriktaM punaridaM vishvaM
> sadasadbhyAM vilakShaNaM brahmavAdinaH saMgirante|
>
> This being so, the difference between Buddhists and BrahmavAdins
> (vedAntins) is that the former hold everything to be anirvacanIya , while
> the BrahmavAdins hold everything *except Brahman* to be anirvacanIya, i.e.
> different from sat and asat.
>
> Anand
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