[Advaita-l] dRShTi-sRShTi definitions in the advaitasiddhi

[Venkatraghavan S]

Namaste Praveenji,
Yes, I had sent that email by mistake, apologies.

Coming to the question you deleted, it is worth considering why the BhAmati
is arguing from a nAna jIva perspective. It is because the basic tenet of
vAcaspati mishrA is that it is the jIva which is the Ashraya of avidyA.

If that jIva was one, the argument goes, the liberation of that one would
lead to the destruction the world. We don't encounter that, so the jIvAs
must be many. If jIvAs are many, is avidyA one or many?

If avidyA is one, under the jIvAshrita avidyA view, all the jIvas would
share the one avidyA. You will have the same problem, the liberation of any
one jIva would either destroy everyone's common avidyA, or failing which,
if that avidyA is not destroyed, could lead to a relapse from moksha for
the liberated jIva.

Thus there are infinite avidyAs and infinite jIvas in this view.

Regards,
Venkatraghavan

On 15 Aug 2017 5:53 p.m., "Praveen R. Bhat" <bhatpraveen at gmail.com> wrote:

> ​Namaste Venkatraghavanji,
>
> Thanks for your additions. I was wondering when I saw an empty mail from
> you earlier thinking it got sent by mistake and was looking forward to your
> response then!
>
> On Tue, Aug 15, 2017 at 9:58 PM, Venkatraghavan S <agnimile at gmail.com>
> wrote:
>
>>
>> I believe one of the conclusions from vAcaspati mishrA's nAna avidyA
>> paksha is not only multiple jIvas, but multiple Ishvaras and multiple
>> universes too! The logic is that Ishvara in this matam is kalpita or
>> imagined due to jIva's avidyA. The universe is also a creation of that
>> avidyA.
>>
>
> ​This above, and the following ​that you mention seems to be a logical
> conclusion if one subscribes to NJV DSV. Else there is no reason for an
> overlap to be there between NJ's universes and Ishvaras. Not that it would
> matter so much, since people who are not convinced of DSV will question EJV
> and NJV alike with slightly different shade of questions. I deleted a
> question as to what establishes nAnAtva in DSV, but I think that can also
> be resolved, so I have no issues either way though I prefer EJV for already
> stated reasons.
>
> Kind rgds,
> --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] */
>