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

Bhaskar YR bhaskar.yr at in.abb.com
Thu May 12 04:01:55 CDT 2016

praNAms Sri Venkatraghavan prabhuji
Hare Krishna

Thirdly, the objection that people have about DSV - if DSV says the jIva creates the world, how come he does not have sarvajnatvam? - ignores a fundamental aspect of DSV. There is no ajnAta sattA (things that are not "perceived"/known, do not exist) at all in DSV. Essentially, what this means is that the jIva, is in fact sarvajna in DSV - for only things that he knows, can exist !

>  I have some doubts with regard to this :  

(a)  how about unexpected stimulations and provocation from his / her own imaginative world??  What was the explanation / justification can be given to bhaya / Ashcharya etc. that can be araised due to interaction with his own imaginative world?? If you say, even these stimulations/feelings etc. too in the imagination of the eka jeeva the next question is : 

(b) whether this eka jeeva with 'knowing' creates his world & suffers from his own imaginative world  ??  I mean with complete knowledge of his imaginative world he creates his world & subsequently suffers / enjoys it ??

(c)  shankara says  Ishwara does  create as per the knowledge of his pUrva srushti, whether this same rule applicable to jeeva also to declare the jeeva is sarvajna in DSV ??  

(d)  During his interactions (transactions / vyavahAra) with his imaginative world whether jeeva knows that he is doing vyavahAra with his own imaginative world?? 

(e)  And when we are saying jeeva assumes this world, who is declaring that jeeva assuming / imagining the world??  Are we not objectifying jeeva and saying that this jagat is jeeva's imagination??  Who is that person objectifying the 'jeeva'??  whether this person is also another imagination in somebody else's mind??  Who is this jeeva objectifying this jeeva and at the same time accepting the sarvajnatvaM of that jeeva ??  

(f)  And most important question is whether DSV is as propagated whether has the compliance with shruti , yukti and anubhava??  Shruti with regard to avasthAtraya , yukti with regard to svapna & jAgrat prapancha, yukti with regard to utilities of vyAvahArika and svapna prapancha contextually differ from different perspective.  So, can we categorically say DSV is the ultimate siddhAnta in shankara's Advaita vedAnta??  If yes, more than 80% of shruti, sUtra and geeta would go for a big toss as major portion of it dealing with srushti, Ishwara, karma, pancheekaraNa, trivrutkaraNa, upAsana, karma, varNashrama,  etc. etc. 

Hari Hari Hari Bol!!!

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