[Advaita-l] Question about Sri Vidyaranya's JMV & jnani matra

[Anand Hudli]

You say: >> It is not extended by Sri Bhagavatpada  to say
that Ishvara indeed is  ** impressed ** by the same.
>>
and
>>
There is nothing like ** Ishvara’s
samskAra ** intended by Sri Bhagavatpada. >>

I think you are nitpicking without getting the gist, us usual. What I said
is reproduced here:

"Just as service rendered to a master by a servant creates an impression in
the  mind of the master, who then rewards the servant accordingly, a
yajna/karma performed creates a mental impression in Ishvara, who then
bestows the doer of the karma with the appropriate result."

This is not my imagination but based on the following statement from the
Kena vAkyabhAShya:
सेव्यबुद्धिवत्सेवकेन सर्वज्ञेश्वरबुद्धौ तु संस्कृतायां यागादिकर्मणा
विनष्टेऽपि कर्मणि सेव्यादिवेश्वरात्फलं कर्तुर्भवतीति युक्तम् ।  Note the
words used here are सर्वज्ञेश्वरबुद्धौ and संस्कृतायां. There is nothing
wrong in saying the yajna/karma creates an impression in the mind of
Ishvara. By the word "impression" is meant a mental seed-like construct
(saMskAra), not necessarily good or bad. Whatever the impression is, there
will be a fruit according to that impression.

So I urge everyone concerned to read the Kena-vAkyabhAShya on 3-12 in its
entirety before jumping to conclusions.

Anand

On Mon, Apr 8, 2019 at 7:21 AM Anand Hudli <anandhudli at hotmail.com> wrote:

> On Mon, Apr 8, 2019 at 12:42 AM H S Chandramouli via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>> On Sun, Apr 7, 2019 at 1:03 PM Anand Hudli via Advaita-l <
>> advaita-l at lists.advaita-vedanta.org> wrote:
>>
>> <<  They seem to
>> be saying that fruits of actions cannot be granted by Apurva or karma
>> *alone*, thereby not ruling out the case where Ishvara is the adhiShThAna
>> for Apurva. In fact, this is made clear in the gItA-bhAShya 3.14-15, where
>> Shankara says yajna is Apurva and goes on say that such yajna/Apurva is
>> the
>> result of activities of the Rtviks and yajamAna. These activities are
>> prescribed in the Veda, which itself arises from Brahman. Hence, we may
>> conclude that Apurva, though an unintelligent entity has an intelligent
>> entity, Ishvara as its adhiShThAna  >>,
>>
>> Is not apUrva  located in avidya or avyAkRta ?  That is what Sri
>> Sureswaracharya states in his vArtika, assuming that apUrva  in this
>> context is synonymous with karma. Nodoubt this has Brahman as adhiShThana.
>
>
> Please see the text from Kena Upanishad quoted by Raghavji. The analogy
> used in Kena is that of master-servant. Just as service rendered to a
> master by a servant creates an impression in the  mind of the master, who
> then rewards the servant accordingly, a yajna/karma performed creates a
> mental impression in Ishvara, who then bestows the doer of the karma with
> the appropriate result. It should be clear that we are talking about
> Ishvara as the giver of results of karma, and also witnessing the actions
> of all. Hence, there is no need to speculate otherwise.
>
> Anand
>
> On Thu, Mar 28, 2019 at 11:32 AM Anand Hudli <anandhudli at hotmail.com>
> wrote:
>
>> We have, in the past on this list, discussed the eka-jIva-vAda as being
>> the siddhanta prescribed for advanced seekers. It may be useful to see
>> that, in the context of EJV/DSV, the question relating to a jnAni and his
>> activities, sense of having a body, etc. gets transformed with an entirely
>> different meaning! When the seeker is the only jIva there is and even
>> entities such as Guru, other jIvas, jnAni's etc are admitted to be
>> imaginations of the sole seeker, serving the purpose of guiding him or
>> inspiring him, it is the so-called onlooker's (seeker's) viewpoint that
>> becomes important. For, the jnAni's viewpoint is not so much relevant, as
>> long as such a jnAni is *not* the seeker, but someone else. The jnAni's
>> viewpoint may still be relevant as a guide of what to expect after the rise
>> of jnana, but not so much as the experience of a jnAni other than the
>> seeker.
>>
>> Anand
>>
>