[Advaita-l] Eka jiva vada and nana jiva vada.

Venkatesh Murthy vmurthy36 at gmail.com
Thu Apr 18 01:11:32 CDT 2013


Gaudapada has said in GK VP 9-10 there is no difference between seen and
imagined objects in dream and waking both. Why he is saying this? Everybody
says dream objects are unreal. This is not new information for us.
Everybody says imagined object like hare horns in waking are also unreal.
This is also not new information for us.

But he says seen objects in waking are also unreal. Why he is saying this?
Because there is no difference between seen and imagined objects in waking.
Why this? Because the seen objects are also imagined in the mind like other
imagined objects.

If I see a table in front of me it is only an idea in my mind.Because that
table is in my dream only. It is not outside me. If I see a person he is
also unreal. Because he is in my dream but not outside me. I am imagining
the table and the person. They are only in my mind. They depend on me. If I
am not there they are not there. If I am there they are there. This is
Drishti Srishti Vada. The whole Universe is existing because I am seeing
it. If I do not see it the whole Universe will not be there. This is Eka
Jeeva Vada also.

On Wed, Apr 17, 2013 at 7:36 PM, Srikanta Narayanaswami <
srikanta.narayanaswami at yahoo.com> wrote:

> Namaste
> Kindly read the Gaudapada Karika Vaitathya Prakarana 9-10 again and again.
> In a dream you are walking on a road and thinking of 100 Kg gold. You meet
> a person on the road and say Namaste to him. Then you wake up. You will
> conclude both the Gold and the person are dream objects. Both are unreal.
> You cannot say imagined Gold is unreal but the seen person is real. Same
> way in waking Avastha also when you imagine something like 100 Kg Gold it
> is unreal. When you meet a friend in waking also, he is not real. Like this
> all persons are unreal. Imagined and seen objects in waking and dream both
> are unreal.
> What Nana Jeevas you see in Vyavahara are unreal because they are like
> dream objects. The waking is also a dream. The dreamer is the only One
> Jeeva. Eka Jeeva Vada is only for Vyavaharic level. You have to think
> Vyavaharically like this is all my dream and I have created the Universe.
> The Universe is there because I see it. This Drishti Srishti Vada. I see
> the Universe because it is existing. This is Srishti Drishti Vada. This is
> a road to misery and bondage. Drishti Srishti Vada and Eka Jeeva Vada are
> the best methods of Vedanta. Gaudapada is saying this.
> _________________________________________________________________________________
> The Gaudapada karikas in the vaithathya prakarana 9-10 doesnot
> substantiate the Eka jiva vada.
> What Gaudapada says pertaining to the "Apurva' stanidharma in the karika 8.
> The karikas 9 and 10 are stated as follows:
> 9.svapna vrttavapi tvantascetasa kalpitam tvasat!bahisceto grhitam sdrstam
> vaitathyametayoh!!
> In the dream what is imagined internally by the mind is asat.What is
> grasped by the mind is sat.In both of these the difference(vaitathya)is
> seen.
> 10.Jagravrttavapi tvantascetasa kalpitam tvasat!
> bahisceto grhitam sadyuktam vaitathyametayoh!!
> grasped by the mind externally is real(Therefore)there is
> difference)vaitathya is suitable.
> Then Gaudapada asks:In both these states the difference is
> vaitathya.But,who is the person who is aware of these differences.Who
> indeed imagines these?
> He further says:
> 11.Kalpayatyatmanatmatma Devah svamayaya!
> sa eva budhyate bhedaniti vedantaniscayah!!.
> The Deva who is the Self,by his own maya,imagines himself by himself.He
> alone sees the objects.This is the decision of the Vedanta.
> From the above,we see that Gaudapada points out to the self who is the
> witness to the states.These karikas have come by way of illuminating the
> self.
> N.Srikanta.
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