KAMESWARARAO MULA kamesh_ccmb at yahoo.co.in
Fri Feb 23 06:38:11 EST 2018

Dear Subrahamanian Sir, 
                 I am addressing this question to you directly against your nice audio-clip on eka-jiva vada, Siddhantalesa sangraha says "Eka-jiva-vada can admit only subsistence as pure intelligence".Jiva is neither a reflection nor a limitation, but it is pure Brahman whose Existence-Consciousness-Bliss, who attains the stateof jiva because of his own avidya . For Example  Karna became the son of a charioteer. The son of Kunti, Karna, who  born to the Sun-god and Kunti, was brought up by a charioteer, in ignorance of his true status as the son of Kunti; this state of ignorance is what is designated him as Radheya, Radha being the wife of the charioteer.
This is based on the example narrated in the Brihadaranyaka upanishad Bhashya of a prince who grew up in the family of a hunter. He considered himself to be a hunter until he was reminded by a knowledgeable person that he was a Prince. 
Similarly, the ignorant jiva realizes that he is Brahman on hearing the mahavakya ‘tat tvam asi’. Isvara is also imagined by the jiva to exist with such qualities as omniscience  on the analogy of the perception of a deity in dream. Q: if  jiva is one , it is only one body that has a jiva, then
 What is the reality of the bodies seen in dreams, which have no jivas?Please put your views in the case of dream perception.
Sri Guru Padaravindarpana MastuKameswara

    On Tuesday, 20 February 2018 4:38 PM, KAMESWARARAO MULA via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:

 Dear Friends,                        " Siddhantalesasangraha" is the work of Srimad appayya Dikshitendra and comprehensive survey of the interpretations & arguments  formulated by post-sankara advaitins.  It has four chapters. The first one deals with the nature of brahman, distinction between the isavara & Jivas, maya-avidya which leads to vedantic interpretations. The second one is authority of scriptures, perception, nature of dreams, cognitions.  Liberation is elaborately discussed in the third chapter. The fourth chapters talks about Jivan-mukti, eka-jiva vada, for this subbuji sent a nice audio clip some time back,  aneka-jiva-vada and finally removal of ignorance.
The commentaries for Bhagavadgita, brahma sutras, upanishads came from the lotus mouth of shri Bhagavatpada with the soul obeject matter of non-dual brahman which removes the concept of re-brith in this materialistic world for those who understand, follows & implement those.
Sureshvaracharya says in his vartika on the bhasya of Brihadarnyakopanishad that " All the different means by which people can  attain the knowledge of the self should be understood to be valid and there exists infinite ways.
The nature of the Atman can only be known by sravanam, realization, reflected on & contemplated on. This can only by learnt by vidhi, apporvavidhi, niyamavidhi, parisankhyavidhi. e.g.,One should sprinkle the grains for cultivation. Rice grains can not be pounded in a mortar, where as they should be de-husked by some other means. But a person can ear the flesh of the animals without pounding. This clearly tell us that same rule or prescription will not work for all the things, there exists different options and we can not practice all those at a time.
please contribute your view cordially.
SriGuru Padaravindarpana MastuKameswara
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