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

[Ryan Armstrong]

Sri Subrahmanian
namaste

We recently had a week's satsanga reflecting on this very verse (Br. Up.
1.4.10), and the experience was different to your explanation.
The verse begins:
ब्रह्म वा इदमग्र आसीत्तदात्मानमेवावेदहं ब्रह्मास्मीति
One thing which stood out is the word अग्रे which is translated as "in the
beginning".  But it also means "at the tip".
In the bhaashya, Shankara makes a simple statement about this - "before
realisation".
The point I am making is that I do not believe the shruti to be describing
the process of world creation, but rather the process of
"ignorance-shedding".
The sense is that, even before realisation, while ignorance remains, even
then we are already ब्रह्मन्.
Everything is only ever the ब्रह्मन्.

So if you mean that Shankara accepts avidya to this Brahman when in the
form of an ignorant person (as is the current state of this being) then
your statement seems correct.
But if you mean that the Brahman Itself has avidya, I am not sure I can
agree.

One further sense was that we are stuck with this concept of काल and avidya
only has existence within काल.
So I believe that right now I am ignorant, and that at some time I shall
become liberated.
The Truth is that who "I am" is already liberated and that which desires
the liberation is the very avidya itself.
But the Brahman has no such limiting adjunct (as time) and cannot therefore
have avidya.

Yours in Truth
Ryan

On 11 May 2016 at 14:08, V Subrahmanian via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> On May 11, 2016 5:14 PM, "H S Chandramouli via Advaita-l" <
> advaita-l at lists.advaita-vedanta.org> wrote:
> >
> > Sri Praveen Ji,
> >
> >
> >
> > Namaste.
> >
> >
> >
> > Three versions have been furnished for the Creator and Jiva in respect
> > of ekajIvavAda.
> >
> >
> >
> > For the first one cited from sidhhAntaleshasaMgraha of appayya dIkshita
> > author is not
> >
> >
> >
> > given. Second one is by Sri MadhusUdana Sarasvati in siddhAnta bindu.
> Third
> > one is by
> >
> >
> >
> >  Sri PrakAshAnanda in his vedAntasiddhAntamuktAvalI. In all three Creator
> > himself
> >
> >
> >
> >  appears as the Jiva also and gets “liberated”. This particular concept I
> > have not been
> >
> >
> >
> > able to identify in any of  the 10 upanishads we normally refer to.
>
> The Br. Up. 1.4.10 is about Brahman itself getting the realization 'aham
> Brahma asmi' and attaining sarvatmabhava. Shankara accepts avidya to this
> Brahman.
>
> VS
>
>
> Since
> > it is accepted
> >
> >
> >
> > that “liberation” is possible ONLY through shravana of the Upanishads and
> > upadEsha of
> >
> >
> >
> > mahAvAkya by the guru, can you please clarify which of the Upanishads are
> > takenup for
> >
> >
> >
> > shravana in respect of each of these concepts and the corresponding
> > mahAvAkya.
> >
> >
> >
> > Also is DSV always identified with ekajIvavAda or is it also explained as
> > applicable to
> >
> >
> >
> > nAnAjIva vAda?
> >
> >
> >
> >
> >
> > I would be grateful for a clarification.
> >
> >
> >
> >
> >
> > Pranams and Regards
> >
> >
> >
> >
> > >
> > >
> > >
> > >
> > >
> > >
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-- 
Regards

Ryan Armstrong
+27 82 852 7787
ryanarm at gmail.com