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

Venkatesh Murthy vmurthy36 at gmail.com
Sat Apr 27 00:19:04 CDT 2013

Namaste Srikanta Sir
You are misunderstanding GK VP 7 and 8. The Purva Pakshi is saying in  7
there is a Prayojana of objects in waking. But Adi Sankara Bhashya on that
is saying 'Yasmadya Saprayojanta Drusta Annapanadinam Sa Svapne
Vipratipadyate'. The utility of waking objects is contradicted in dreams.
'Ato Manyamahe Teshamapyasattvam Svapnadrushyavad Anashankaniyam Iti' There
is no doubt the waking objects are also unreal like dream objects.

The Purva Pakshi is now bringing one more objection.  He is saying in dream
there are some Apurva objects in dream like four tusk elephant and eight
arms body. The Apurva object is a special object but not seen in waking.
But Adi Sankara is saying the Apurva is only Sthani Dharma.The Apurva is
because of dream quality. But this Sthani Dharma is also Mithya only. It is
not real.He is making one statement. 'Tasmad Yatha Stanidharmanam Rajju
Sarpa Mruga Trushnikadinam Asattvam Tatha Svapnadrushyanam Api Apurvanam
Sthanidharmatvam Eva Iti Asattvam.

Adi Sankara is saying Sthani Dharma is false like a Rajju Sarpa rope snake
and mirage. The Apurva dream object is also false because it is from Sthani

Your two points are Saprayojanata in waking and Sthani Dharma. But both of
these things are false only. Finally there is no difference between waking
and dream.

If a rich man has all desired objects he may not have a good dream at
night. He may have bad dreams. Why? Because the utility of his waking
objects is not there in the dream. They cannot help him. He may have 1000
security guards. But if he is attacked in dream by armed robber the
security guards cannot save him. This is showing the utility of waking
objects is nothing. It is false.

On Fri, Apr 26, 2013 at 5:20 PM, Srikanta Narayanaswami <
srikanta.narayanaswami at yahoo.com> wrote:

> Namaste Srikanta Mahodaya
> Kindly read the two Slokas GK VP here again and again and again and again
> and again and again and again and again and again and again -
> 13 The Lord (Atman), with His mind turned outward, imagines in diverse
> forms various objects either permanent, such as the earth, or impermanent,
> such as lightning, which are already in His mind in the form of vasanas, or
> desires. Again, He turns His mind within and imagines various ideas.
> 14 Those that are cognized internally only as long as the thought of them
> lasts and those that are perceived outside and relate to two points in
> time, are all mere objects of the imagination. There is no ground for
> differentiating the one from the other.
> Sloka 14 GK VP is here saying any idea in the mind and any outside object
> are only IMAGINED. There is no difference between IDEA and OBJECT.
> Very Important Equation by Gaudapada - IDEA = OBJECT same as OBJECT = IDEA
> Any idea in your mind is unreal. Any object your eye is seeing. Both
> are unreal.
> Why? Because IDEA is imagined by mind. This mind is internal organ
> Antahkarana. Any OBJECT is seen by external organ eye. Both internal organ
> Antahkarana and external organ Jnanendriya can show only UNREAL things.
> Why? Because both internal organ and external organ are UNREAL only. The
> organs are not real. From UNREAL organ eye you can see unreal object only.
> From UNREAL organ mind you can imagine unreal object only.
> _______________________________________________________________________________
> Namaste.
> In the vaithathy prakarana Gaudapada states the following karikas:
> Svapna jagarithsthane hyaikamahurmanishinah!
> Bhedhanam hi samatvena prasiddenaiva hetuna!1-v-5.
> The dream,waking -these states (in them)the differences are same by the
> reson of being popular (both)are one-so say the wise.
> Adavante ca yannasti vartamanepi tattatha!
> vitathaih sadrsah sannoavitataha iva lakshitah!!-v-6
> What is not in the beginning and in the end,that is not so in the
> present.Being similar they seem to be different.
> Saprayojanata tesham svapne vipratipadyate!
> tasmat5dadyantavatvena mityaiva khalu te smrtah!1-v-7.
> The utility of them(in the waking state)makes them to be of the view that
> they are opposite in the dream.Therefore,since they are having a beginning
> and an end they are mithya.
> Apurvam stanidharmo hi yatha svarganivasinam!
> tanayam prekshate gatva yathaiveha sushikshitah!!-v-8.
> The "Apuva"is the attribute of the state(stanidharma);What is for those
> dwelling in the "svarga'(heaven)is a quality of the dwellers of
> heaven(Apurva dharma,so they are).Here,as the well instructed one goes and
> sees them,so also he sees them.
> In the above karikas,Gaudapada   logically brings two points.One is that
> the dream and the waking states,though unreal are different.The utility of
> the objects in the waking state is contradicted in the dream.The other is
> the dream and the waking states are different in the quality of the
> seats(stani dharma).
> Hence,Gaudapada recognises the difference between the quality of the two
> states.
> N.Srikanta.
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