[Advaita-l] Eternal Loka

[Rajaram Venkataramani]

In eka jIva vAda also, you consider the vyavahara, Ishwara and sastras to
be eternal as long as you perceive them as otherwise you will violate valid
sabda pramana. Though sastras are your imagination, you have imagined them
with a set of attributes which include apareusheyatvam, nityatvam etc. You
imagine (based on sastras) an Ishwara who is trans spatio-temporal
limitations, that is exist before and after creation cycles.

As you know, there are variations of eka jIva vada but in none of them you
consider Ishwara to be created and destroyed.
On Sun, Aug 11, 2013 at 6:11 AM, Venkatesh Murthy <vmurthy36 at gmail.com>wrote:

> Namaste
>
> I have gone through the messages on this topic. There is big confusion and
> doubts here because no body is recognizing Eka Jeeva Vada. If you accept
> Eka Jeeva Vada all doubts are cleared.
>
> I am the one and only Jeeva in the Universe. I have created the Universe as
> my dream. The Ishwara is in my dream only. The dream is Vyavahara. If I get
> Brahma Jnana by studying Upanishads in my dream taught by dream Guru the
> dream will end. There is no Ishwara and no Universe when I realize I am
> Brahman. What is eternal? When I have the dream Ishwara is there. But when
> the dream has ended he is not there. He is in the dream only. Vaikuntha and
> Kailasa are in my dream. When dream has ended they are not there. They are
> not eternal. Ishwara is not eternal also. Because they are in my dream.
>
>
>
> On Sun, Aug 11, 2013 at 7:57 AM, V Subrahmanian <v.subrahmanian at gmail.com
> >wrote:
>
> > On Sat, Aug 10, 2013 at 9:52 PM, Rajaram Venkataramani <
> > rajaramvenk at gmail.com> wrote:
> >
> > >  Where does Appayya Dikshitar say that this Vaikuntha or Vishnu is
> > > non-eternal? If Ishwara is a concept, so are all vyavahara satyams.
> > >
> >
> > This must be in reference to the Brahma sutra of the fourth chapter.
>  4.4.5
> > gives Jaimini's view which appears to be alluded to by Appayya Dikshitar.
> > 4.4.6 gives the view of auDulomi that opposes Jaimini's. In 4.4.7
> > bAdarAyaNa the author of the brahma sutras settles the issue by accepting
> > both Jaimini's and auDulomi's views as admissible from the vyavaharika
> and
> > pAramarthika viewpoints.  Pl. see the sha
> > nkara bhashyam for this.
> >
> > Appayya Dikshita in his nayamanjari (the fourth metrical work delineating
> > the various adhikaraNa-s of the brahma sutras from the four schools'
> points
> > of view: dvaita, VA, shivaVA and Advaita, condenses the above adhikaraNa
> > called 'brAhmAdhikaraNam' in two simple verses, as stated by me above.
> > Thus the 'assertion' by Dikshitar is only the alluding to the Jaimini's
> > (vyAvahArika) view and NOT the paramarthika vedantic position.   If you
> > recall, during our joint session with Sri Mani Dravid SastriNaH on skype
> > you raised this topic and he referred to this adhikaraNam of the BSB.
> >
> > vs
> >
> >
> > > As to the significance of all these vyavahara realities for a
> vedantins,
> > a
> > > mukta becomes this Ishwara. As you must know, Appayya Dikshitar takes
> up
> > > the question of whether a mukta becomes Parabrahman or this Ishwara and
> > > asserts that he becomes Ishwara.
> > >
> > >
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>
>
> --
> Regards
>
> -Venkatesh
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