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

[Aurobind Padiyath]

Pranams,
I really do not understand why there should be effort and time spend to
know what is not real. Both Iswara and JIva are concepts of non-existent
and bhAvanA mAtram.
These concertos are used to explain the Prapancha mithyA anubhava. So that
what is being experiencedis the Sat of Sat-Chit-Ananda and not of the
prapancha. You can experience only mud even when you are using the pot.
Regards,
Aurobind

On Mon, 9 May 2016 16:58 Ravi Kiran via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> 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
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-- 

Aurobind