[Advaita-l] Bhamati DSV theory according to Siddhanta Bindu

[Aditya Kumar]

ननु तत्र तत्र प्रसाधितमेतत् — अधिकमसंसारि ब्रह्म जगत्कारणम् ; तदेव च संसारिण आत्मनः पारमार्थिकं स्वरूपम् उपनिषत्सु उपदिश्यत इति — सत्यं प्रसाधितम् ;BSB3.4.2      Brahman which is asamsaari is jagatkaaranam, that indeed is the samsaari atman's (jiva's) absolute nature.
A : So Shankara is very clear here. Brahma jagatkaranam - Brahman is jagat karana, the creator (Not literally though, only vivarta). That very Brahman which is the creator, is the paramarthika swarupam of trans-migratory Jiva. So when Shankara says that itself is the absolute nature of jiva, we make/presume a distinction first between jiva and brahman. In this phase (vyavahara) we accept Brahman/Ishwara as the creator (Vivarta follows). Otherwise, Shankara would have said Jiva jagatkaranam or samsari atman is jagatkaranam. Here we have samsari atman (jiva), brahman as jagatkarana (creator), Paramarthika (absolute sense, thus highlighting Vyvaharika) and the sameness of Jiva and brahman (losing the upadhis). So I am not sure how you interpret this verse in favour of DSV, Jiva srishti.






This assessment is a subjective one and even if indeed there is/are such realized ones there can be disagreement among people. For, who is to attest X as self-realized? A sadhaka, by Ishwara's grace, comes to accept his/ a Guru as self-realized. Krishna said in the Gita: Approach jnanis and they will instruct you about the Tattva. Even in the case of Sri Ramana Maharshi, there are persons who do not accept him as self-realized.   
A : Yes, I understand that. I asked that because a Yogi who has a personal experience of higher states such as samadhi would/might have a better understanding than others.