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

Bhaskar YR bhaskar.yr at in.abb.com
Thu May 12 04:24:22 CDT 2016

praNAms Sri Venkatraghavan prabhuji
Hare Krishna

>  sorry I forgot to share my thoughts on the below point of yours : 

Secondly, the very interesting thing (at least from my perspective), is that Drishti-Srishti vAda effectively collapses the whole micro-macro jiva-Ishvara view that we are typically taught, into one single micro view, which is the cause for the apparent macro. For example, traditionally, we are first taught that the micro worldview comprises of vishvA, taijasA and prAjna; the macro worldview comprises of virAt, hiraNyagarbha and  Ishvara.

>  For both microcosm and macrocosm we do have the experience in our day to day life.  When the 'I-sense' described from microcosm then it is called as jeeva and the same 'I-sense /ness' described from the standpoint of macrocosm it is called hiraNyagarbha or mahAt Atma.  This is evident from the experience of  our waking and dream states.  Svapna is the micro srushti jagrat is the macro srushti.  And shankara elsewhere clarifies that even this svapna kartru is amruta brahma only who is awake in sushupti and nobody else in kata bhAshya : ya yeshu supteshu jaagarti kAmaM kAmaM purusho nirmimANaH, tadeva shukraM tadbrahma tad evaM amruta muchyate.  

Then we are taught of the equivalence of the micro with the macro (vishvA with virAt, taijasA with hiraNyagarbha, prAjna with Ishvara). DSV does away with all that and starts off saying that the prAjna, who is none other than Ishvara, creates everything else - taijasA / vishvA and virAt / hiraNyagarbha! Pretty fascinating stuff.

>  parasmAccha brahmaNaH pANAdikaM jagat jAyate iti vedAntAmaryAda says bhAshyakAra in sUtra bhAshya.  Without giving any importance to bhAshyakAra's verdict,  if we say this jagat is parichinna, avidyA paripUrNa, heena jeeva's imagination, we are undoubtedly insulting & belittling the vedAnta maryAda.  

Hari Hari Hari Bol!!!

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