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

[H S Chandramouli]

To clarify,  our understanding of Jiva ( and Iswara )  is mostly based on
the pravEsha Shruti तत्सृष्ट्वा । तदेवानुप्राविशत् ।( tatsRSTvA |
tadevAnuprAvizat | )  ( TU ). Does this definition hold good in the context
of ekajIvavAda / dRShTisRShTivAda ? I presume not. Hence the need for
defining Jiva in this context.

Pranams and Regards

On Mon, May 9, 2016 at 3:15 PM, H S Chandramouli <hschandramouli at gmail.com>
wrote:

> 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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