[Advaita-l] DSV in the advaitasiddhi: no anavasthA doSha in dRShTi-sRShti
svedagarbha at gmail.com
Thu Sep 7 15:39:23 EDT 2017
On Wed, Sep 6, 2017 at 11:28 PM, V Subrahmanian <v.subrahmanian at gmail.com>
>> 1. Br. Upa -- swapnEna shArIramabhi prahatyAsuptaH suptAnabhi chAkaShIti,
>> shukramAdAya punarEti stAnam hiraNmayaH puruShaH Eka-haMsaH
> The one who 'eti', reaches, another state, jāgrat, is the jiva and not
> Ishwara. It is the jiva that moves from state to state experiencing them.
>> 2. In another instance the same Br.U clearly saying Deva creates
>> vaasanamaya swapna padArthas by taking various small & large forms, sports
>> with stree forms and sees jIva-s in scare of scary objects of dream.
>> "swapnAnta uchAvachamIyamAnO rupANi dEvaH kurutE bahUni, utEva steebhiH
>> saha mOdamAnO jakshadutEvApi *bhayAni pashyan*"
>> 3. The same theme is asserted in another Upa "na tatra ratha-yOgA na
>> panthAnO bhavanti, atha rathAn rathayOgAn pathaH srujatE, sa hI kartha "
>> (in swapna, initially there will not be chariots, nor paths. Swapna kartha
>> Brahman creates the cahriots, paths etc for the jIva)
> This mantra is there to demonstrate that the jīva's consciousness is
> svayam jyotiḥ; needing no external illumination. In dream, when the
> external sources of light like sun, are unavailable, the jiva is able to
> experience all the happenings thereby the shruti is proving that the jiva
> is svyam jyotih and not aprakasha, jada.
>> 4. Same Brahman Who creates the swapnAdi avsta-s controlls those very
>> avasta-traya states of the jIva. Br.Upa says "sa vA Esha Etasmin
>> ratvAcharitvA driStAiva puNyam pApam cha punaH pratinyAyam pratiyOnyA
>> dravati budhAntAaiva"
>> (This paramaatma only moves between jIva's swana and shuspti avastas,
>> witnessing jIva's puNya and paapa, again bringing him to jaagrata avasta)
> The mantra itself is clear: ramaṇam, charaṇam, enjoying, moving, etc. are
> jiva's and not Ishvara's. Ishvara does not enjoy in dream. The jiva is the
> witness of his three states and that is why he is asanga. That is the very
> basis for the prayojana of the avasthātraya.
> 'deva' is conscious entity, the jiva. 'deho devālayaḥ prokto, jīvo devaḥ
> sanātanaḥ...' ’शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः’ in BG 15th
> chapter also means jiva by the word Ishwara. The jiva is the Ishwara for
> his mind-senses. Another instance where the jiva is called the lord is the
> shvetashvataropanishat: स कारणं कारणाधिपाधिपः here the kāraṇam is
> Ishwara, karaṇādhipa is jiva, the lord of the sense. The second adhipa
> there is the Lord of this lord. So, the deva, etc. words in the Br. up.
> mean the jiva who is conscious entity, the fundamental meaning of the word
If jIva is controller of dreams, why we jIva-s cannot able to have sukha
dreams all the time? Why do we have nightmares?
Your interpretation is anubhava virOdhi. This type of reading is exactly
what is called as Theory Laden Observation. With DSV in mind, above shruti
quotes are interpreted.
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