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

[Venkatraghavan S]

Namaste Sri Chandramouliji,

<<There jiva who is the Creator ( who creates prAjna also ) later gets
"liberated" and I was seeking clarification if that prakriya is independent
of the Bhashya or is based on the Bhashya.>>

Could you please provide the source of your comment that, as elaborated
by PrakAshAnanda, jIva who is the creator, creates prAjna also?

Both Swami Paramarthanandaji and VichArasAgara describe jIva in this
context as chaitanyam with avidyA upAdhi. So my understanding is that DSV
holds that it is prAjna that creates the waking world and dream world. I
haven't seen prAjna described as "created", anywhere. Could you provide the
source?

The footnote on Page 55 of द्वितीयस्तरंग defines दृष्टसृष्टिवाद as:
दृष्टिर्नाम अवाद्यावृत्तिरूपं ज्ञानं । तादृशज्ञानकाल एव
विषयाणामुत्पत्तिरिति यो वादः स एव दृष्टिसृष्टिवाद इति शास्त्रेषु कथितः ।

So here Vasudeva Brahmendra Sarasvati takes drishTi not of the form of an
antahkaraNa vritti, but avidyA/kAraNa sharIra vritti. DSV is an elaboration
of MANdUkya 6 in my opinion.

Regards,
Venkatraghavan
Sri Venkatraghavan Ji,

I am not sure if I have stated my query wrongly. prAjna is Iswara only (
Mandukya mantra 6 ). In the BU discussing sushupti, jiva is resolved into
his kAraNa sharIra. Only Chaitanyam with avidya obtains in sushupti. BU
goes to great lengths to pointout that sushupti is the nearest experience
for the jiva of Chaitanyam itself. Creation springs out of
prAjna/Chaitanyam(sushupti state as in BU). But this prAjna is not the one
who gets "liberated" later. It is the jiva who was in resolved state and
who is different from prAjna who gets "liberated" later. That is not so in
the " Eka Jiva vAda/DSV as elaborated by PrakAshAnanda " which I had
mentioned earlier. There jiva who is the Creator ( who creates prAjna also
) later gets "liberated" and I was seeking clarification if that prakriya
is independent of the Bhashya or is based on the Bhashya. I hope I am clear.

Pranams and Regards

2016-05-09 20:48 GMT+05:30 Venkatraghavan S <agnimile at gmail.com>:

> Namaste Sri Chandramouliji,
> There are a few Shruti supports, which are shown below.
>
> Just to clarify, it is not that the Jiva in his jAgrat state creates it,
> but that both the jAgrat mind and the jAgrat prapancha itself are
> projections of the jIvA's avidyA. (jnAna adhyAsa and artha adhyAsa, to use
> Swami Paramarthananda's terminology).
>
> 1) From the Brihadaranyaka (Br. 2.1.20, AjAtashatru BrAhmaNam)
> स यथोर्णनाभिस्तन्तुनोच्चरेद्यथाग्नेः क्षुद्रा विस्फुलिङ्गा
> व्युच्चरन्त्येवमेवास्मादात्मनः सर्वे प्राणाः सर्वे लोकाः सर्वे देवाः
> सर्वाणि भूतानि व्युच्चरन्ति तस्योपनिषत्सत्यस्य सत्यमिति प्राणा वै सत्यं
> तेषामेष सत्यम्
>
> Like the spider rises from the web, and like the sparks fly from the fire,
> in the same away, from this (sleeping prAjna) Atma all the praNAs, all the
> worlds, all the gods, all the beings emerge (Br. 2.1.20).
>
> The BhashyakAra in clarifying who is this Atma from which all these
> emerge, says:
>
> एवमेव अस्मात् आत्मनो विज्ञानमयस्य प्राक्प्रतिबोधात् यत्स्वरूपं
> तस्मादित्यर्थः, सर्वे प्राणा वागादयः, सर्वे लोका भूरादयः सर्वाणि कर्मफलानि,
> सर्वे देवाः प्राणलोकाधिष्ठातारः अग्न्यादयः सर्वाणि भूतानि
> ब्रह्मादिस्तम्बपर्यन्तानि प्राणिजातानि(व्युच्चरन्ति) |
> So also, from this Self, the vijnAnamaya, the real nature of the
> individual self before it wakes up, emerge all the prANas (sense organs)
> such as that of the speech, all the worlds (from the earth onwards), which
> are the results of actions, all the gods such as fire etc, who are the
> presiding deities of the organs, and all beings from the Hiranyagarbha to
> the tiniest blade of grass
>
> 2) From the Kaushitaki Upanishad (4.19):
>
> यदा सुप्त: स्वप्नम् न कश्चन पश्यत्यथास्मिन् प्राण एवॆकधा भवति, तथैनम् वाक्
> सर्वैर्नामभि: सहाप्येति, चक्षु: सर्वै: रूपै: सहाप्येति, श्रोत्रम् सर्वै:
> शब्दै: सहाप्येति, मन: सर्वॆर्ध्यानॆ: सहाप्येति । स यदा प्रतिबुध्यते
> यथाग्नेर्ज्वलतो विस्फुल्लिङ्गा विप्रतिष्ठेरन्नेवमेवॆतस्मादात्म्न: प्राण
> यथायतनम् विप्रतिष्ठन्ते प्राणेभ्यो देवा देवेभ्यो लोका:।
>
> When a person is in sushupti, he does not see the dream world (or the
> waking world [1]), in this Atma all the prANas merge, all the vAk indriyAs
> resolve (including all names), the eyes resolve (including all forms), the
> ears resolve (including all the sounds), the mind resolves (including all
> the cognitions). When he awakens,  like the sparks emerging from the
> fire, all the prANas emerge and occupy their respective positions; from the
> prANas, the sense organs and their presiding deities emerge, and from the
> gods, the worlds emerge.
>
> [1] By denying the dream state, the waking state's existence is also
> denied - from the MAndukya kArika, where there is no difference seen
> between dream and waking state)
>
>
> 3) From the Kaivalya Upanishad (13 and 14)
> सुषुप्ति काले सकले विलीने तमोSभिभूत: सुखरूपमेति ।
> At the time of deep sleep, everything (dream and the waking worlds)
> resolve, overwhelmed by the darkness (mUlAvidya/mAyA), while the (sleeper)
> goes to its blissful state.
>
> पुरत्रये क्रीडति यश्च जीवस्त्तत्स्तु जातम् सकलम् विचित्रम् ।
> The jIva sports in the three states. From the (sleeper) jIva alone,
> everything is created.
>
>
> Regards.
> Venkatraghavan
>
> On Mon, May 9, 2016 at 2:47 PM, H S Chandramouli <hschandramouli at gmail.com
> > wrote:
>
>> Sri Ve
>>
>> Sri Venkatraghavan Ji,
>>>
>>
>> No wonder Eka Jiva vAda/DSV as elaborated by PrakAshAnanda is so
>> difficult to understand or accept. One Jiva who in his jAgrat state only
>> created so much including jnAnis like Hiranyagarbha himself seeks
>> liberation from samsAra.  Is this elaboration  supported by Bhashya? Or is
>> it a prakriya  independent of the Bhashya?  Would be grateful for a
>> clarification.
>>
>> Pranams and Regards
>>
>
>