[Advaita-l] [advaitin] is this jagat mithyA ?? Sri SSS

[Praveen R. Bhat]

Namaste Putranji and others,

I take this opportunity to present a sum up of the side that seems to have
lost representation for very good reasons. The reason for this presentation
is also included as necessary. This is my last effort for unbiased readers
even if not taken up for sensible discussion/ debate by those really
interested in vAda, but vitaNDa.
​
On Wed, Aug 9, 2017 at 6:01 AM, putran M putranm4 at gmail.com [advaitin] <
advaitin at yahoogroups.com> wrot
​e​


> At least as per the quoted verse, the imagination in question is
> projection or manifestation of what is *already in His Mind. *The
> implication is that the ishvara-jiva-jagat triad is anaadi.
>
> ​​
I see there are some ridiculous assumptions, most likely purposeful, made
in the current discussion thread [also]. Therein, there are many a
dismissal of things unsaid by anyone, perhaps stated in the refuter's own
bhrAnti, thereby proving jIvashRShTi in his own bhrAntajagat. :)

In DSV, jIva is Bhagavatpada's defined jIvobrahmaiva na aparaH jIva, not
this so-called bhrAntajIva, who is name-calling, ridiculing others, etc,
without understanding the others' perspective at all, or more likely,
purposefully misunderstanding the same. There are some unfortunate people
who have pre-concluded and do selective reading of bhAShya and using that
ardhajaratInyAya they land on a limited, if not erroneous, understanding
and start blaming the entire world including the sampradAya itself. If all
one has a hammer, everything looks like a nail. So one starts by defining
the jIva only in one way wrongly as per his whims, superimposes that
definition on the others' vAda, and then starts throwing mud at them based
on rAgadveShas.

It is also topped up by one's own kapolakalpita definitions such as
undefinable mAyA, abhAvarUpA(/a) avidyA (/ajnAna), anirvachanIya, etc.
anirvachanIya does not have the meaning of "not being definable" but "not
being able to categorise it as sat or asat". So Maya and avidyA are equally
so. That is why adhyAsabhAShya mentions mithyA ajnAna, which is the cause
for mithyA jnAna =adhyAsaH. Maya and avidyA are used interchangably by
Bhashyakara and in sAmAnAdhikaraNyam also.

Just to clarify for what its worth, especially for other readers who may
assume that unopposed nonsense is also true:
jIva in DSV = jIvo brahmaiva jIva, all his sharIras are kalpita, since it
is part of jagat which is qualified as jaganmithyA. He is not different
from creator Ishvara, ergo, DSV is not nirIshvara as has been stated many
times. Hopefully, svayaM mUDhaH anyAn mUDhayati won't continue repeating
that, but that can only be the hope; na bhUto na bhaviShyati is more
likely. :)

With that background, lets try a samanvaya between two viewpoints if not
the parties...

In the last flood of mails, surprisingly, the other party has also agreed
that Ishvara imagines the creation! This imagination is like a dream as is
also the perspective of DSV. In the dream of Ishvara who is the waker, the
single jIva counterpart that is the dreamer is the ekajIva in EJV DSV. A
valid objection by an unbiased thinker who examines this, is that the
dreamer finds out that he is a waker only on waking up; then why do you
call both the same? However, here, one would never wake up from the dream
if he waits to be woken up. Instead, sahasramAtRpitRvat hitaiShinI Shruti
via DSV explains it to the sAdhaka so: "you are the same dreamer jIva who
is the creator Ishvara dreaming a limited yourself and the others in the
world that you see right here, right now. Wake up!" This is where DSV comes
from, not as per the assumptions of the DSV-refuter as per his own
misunderstandings of the entire orthodox sampradAya and its followers.

Instead, *the* only jIva who exists, slaps and kicks around the imagined
other who describes the above, calling him and anyone else imagined in the
sampradAya explaining the same as chArvAkas, nirIshvaras, etc, and says
"let me enjoy my life with my own set of tools of sAdhanas with my own
limitations as *a* jIva and limitations of others", and intends to continue
being an imagined devAnAM pashuH with wholehearted commitment as if holding
onto one's own prANaH; what can be said about him and who else is there to
say it to him who are all imagined to be limited jIvas!

Om tat sat.

gurupAdukAbhyAm,
--Praveen R. Bhat
/* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know
That owing to which all this is known! [Br.Up. 4.5.15] */