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

[Ravi Kiran]

>From the below 2 definitions on Ishvara (as stated below), can one provide
further elaborations on these or samanvaya of the 2 ?

Thanks

On Mon, May 9, 2016 at 4:01 PM, Venkatraghavan S via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> 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
> >> _______________________________________________
> >> Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
> >> http://blog.gmane.org/gmane.culture.religion.advaita
> >>
> >> To unsubscribe or change your options:
> >> http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
> >>
> >> For assistance, contact:
> >> listmaster at advaita-vedanta.org
> >> _______________________________________________
> >> Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
> >> http://blog.gmane.org/gmane.culture.religion.advaita
> >>
> >> To unsubscribe or change your options:
> >> http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
> >>
> >> For assistance, contact:
> >> listmaster at advaita-vedanta.org
> >>
> >
> >
> _______________________________________________
> Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
> http://blog.gmane.org/gmane.culture.religion.advaita
>
> To unsubscribe or change your options:
> http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
>
> For assistance, contact:
> listmaster at advaita-vedanta.org
>