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

[Venkatraghavan S]

Namaste Sri Chandramouliji,

I provided this in my reply to Sri Aurobind earlier today, pasting it here
(also adding the sanskrit transliteration, which wasn't in my original
email):

Madhusudana Sarasvati in Siddhanta Bindu when talking about eka jIva / DS
vAda, says:

1) ajnAnaopahitam bimbachaitanyamIshvara: | ajnAnapratibimbita chaitanyam
jIva iti vA
Pure consciousness (the original) with avidyA upAdhi is Ishvara, with jIva
as the reflection of the consciousness in avidyA.

2) He also provides an alternative definition of Ishvara  - ajnAnAnupahitam
shuddha chaitanyamIshvara: ajnAnaopahitam cha jIva iti vA
Pure consciousness not limited by avidyA is Ishvara, and pure consciousness
limited by avidyA is jIva.

Regards,
Venkatraghavan

On Mon, May 9, 2016 at 10:45 AM, 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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