[Advaita-l] I am Alone in the Universe?
vmurthy36 at gmail.com
Sat Mar 9 01:09:10 CST 2013
If it is available online kindly give the link to download the
Dakshinamurti Stotra Vol I.
It is not available in book stores. I tried.
On Sat, Mar 9, 2013 at 12:20 PM, V Subrahmanian
<v.subrahmanian at gmail.com> wrote:
> On Sat, Mar 9, 2013 at 9:22 AM, kuntimaddi sadananda <
> kuntimaddisada at yahoo.com> wrote:
>> ----- Original Message -----
>> > From: Anand Hudli anandhudli at hotmail.com
>> > It is not possible to logically refute the eka-jIva-vAda. However, I
>> > like to point out that even a dream object, be it a person or an inert
>> > thing, must have as its substratum (adhiShThAna) Brahman Itself.
>> Simply stated any experience of an object implies its existence; otherwise
>> mind cannot experience. This is true in vyaavahaarika or in praatibhaasika.
>> The very existence of an object is supported by Brahman, the pure
>> unqualified existence. Object existence is only qualified existence with
>> attributive content that differentiates one object from the other.
> Very nicely said, Sadaji. The existence of anything that is an object in
> the world is dependent, paratantra, on the Existence that is Brahman, the
> swatantra, the sattAprada, for the objects which is also the
> seer-consciousness. For, without the seer consciousness no seeing
> experience is possible; hence the depender and depended-upon relationship.
> So, all those non-advaitic systems that say the world is paratantra satya /
> shesha - sheshi bhava are only admitting that the world has no existence of
> its own but has only a borrowed existence from Brahman. The satyatva they
> attribute to the world is really no absolute satyatva, but only vyavaharika
> or qualified satyatva/existence. The only analogy for such a phenomenon is
> the rajju-sarpa, shukti-rajata types or, by extension, the dream example.
> No one can succeed in giving an apt analogy for the paratantra satyatvam
> other than the above stated analogies.
>> Any object experience therefore involves the unqualified Brahman as
>> adhiShThaanam and the qualified attributes of an object, plus the subject,
>> the reflected consciousness. Hence knowledge of any object whether in dream
>> or in waking state involves the consciousness of the subject joining as
>> though the existence in the form (attribute) of an object of one to be
>> conscious of the existence of an object. The manudukya Up defines both
>> waking and deam states in parallel as- ekona vimshati mukhaH.
>> There cannot be anything other than Brahman, by definiton. Hence Brahman
>> has to be adhishTaanam for everything or anything that exsits. Only thing
>> that cannot exist are those with logical contradictions like vandhaaputraH.
>> eka jiiva vaada pertains to understanding that I am a saaskhii. aneka
>> jiiva vaada pertains to misunderstanding that I am ahankaara indentifying
>> with BMI. Mithyaama jnaanam involves while perceiving the apparent
>> plurality, recognizing the eka jiiva that I am; and that is
>> self-realization. The rest is confusion.
> Yes. That is the reason Eka jiva prakriyA is admitted as the preeminent one
> in Vedanta. The siddhAntaleshasangraha, the vedantasiddhAntamuktavaLi, the
> Mandukya kArikA and bhAShya, the kaivalyopanishat and the sUtasamhitA that
> comments on it are valuable sources for the study of Ekajiva vAda
> prakriyA. A fine account of this prakriyA is given in the English book:
> sridakshinAmurtistotram Vol.I in pages 217 to 268 with copious
> notes/citations from the aforesaid vedantic works.
>> Hari Om!
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