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

[Durga Prasad Janaswamy]

Hari Om,

Pranams

One Mahatma explained that jagat (जगत्)  can be looked at in two ways
 (प्रक्रिया):

1. One is the discrimination (विवेक) of my sharIra (शरीर)  separately
and discrimination of rest of jagat (जगत्)  separately.
 Discrimination of my sharIra -- Here do paMchakosha viveka (पंचकोश विवेक)
viz. this is annamaya koSha (अन्नमय कोष), this is  prANamaya koSha (प्राणमय
कोष), this is manomaya koSha (मनोमय कोष), this is  vij~nAnamaya koSha
(विज्ञानमय कोष), this is Anandamaya  koSha (आनन्दमय कोष),  and I am sAkShi
 (साक्षि ) , draShTA (द्रष्टा) . This is   tvam padArtha ( त्वम् पदार्थ ).

Discrimination of jagat -- this is earth, this is water, this is fire, this
is air, this is ether (आकाश) -- like this discriminate till sAkShi of
 paMchabhoota and  paMchabhoota kAraNa (पंचभूत कारण ). This is
tat padArtha.  (तत् पदार्थ )..

By mahAvAkya (महावाक्य), the aikyata  (ऐक्यत) of two sAkShi is pointed
out.  The .sAkShi sAkShi of both पदार्थ is one and the same

In this way, discrimination of  deha tattva paMchabhoota viveka (देह तत्त्व
पंचभूत विवेक)  is done separately and discrimination of samaShTi
paMchabhootaa viveka (समष्टि  पंचभूत विवेक)is done separately.

I am sAkShi of this sharIra and         paramAtmA (परमात्मा) is sAkShi of
paMchabhootaa of jagat .
sharIra and paMchabhootaa : one
sAkShi - sAkShi : one.

2. Second prakriyA
Right at the beginning  itself, merge paMchabhootaa of the sharIra into
samaShTi paMchabhootaa . Earth not different from earth, water not
different from water,  fire not different from fire,  air not different
from air,  ether not different from ether.  All are one and I am sAkShi of
all. Now  no more aneka jIva vAda .

If right from the start  itself,  the paMchakosha of sharIra
 and paMchabhootaa of sharIra  is in merged into samaShTi  paMchabhootaa,
then there is no aneka jIva vAda sRRishTi  and - no aabhasa vada, no
avacCheda vAda, no pratibimba vada;
only dRRishTi sRRishTi vAda (दृश्टि सृश्टि वाद) remains.  And  eka jeeva
vAda siddi  (एक जीव वाद सिद्दि ) happens.

dRRishTi sRRishTi vAda  is eka jeeva vAda (एक जीव वाद) and there no
parokSha padArtha (परोक्ष पदार्थ).   jIva - iishwara (जीव - ईश्वर)
difference is not accepted. Hence right from the start, there is no
separate discrimination of jIva and iishwara.
Then?    Whatever we considered as different (भिन्न) from us In avidyA
kaala (अविद्या काल)       become our swarUpa (स्वरूप) in vidyA kaala
(विद्या काल).


 Regards