[Advaita-l] Eka Jiiva Vaada - one perspective.

Venkatesh Murthy vmurthy36 at gmail.com
Wed Apr 2 23:11:08 CDT 2014



'The notion of an "intelligence explosion" was first described thus by Good
who speculated on the effects of superhuman machines:

Let an ultraintelligent machine be defined as a machine that can far
surpass all the intellectual activities of any man however clever. Since
the design of machines is one of these intellectual activities, an
ultraintelligent machine could design even better machines; there would
then unquestionably be an 'intelligence explosion,' and the intelligence of
man would be left far behind. Thus the first ultraintelligent machine is
the last invention that man need ever make.'

Two important points. 1. Man can build Ultra Intelligent Machine.  2. The
intelligence of Ultra Intelligent Machine will leave intelligence of man
far behind.

There is no rule 'tiny Jeeva' can only imagine and create things less
intelligent than himself. His Imagination Power is Maayaa Sakti. This
Maayaa Sakti can create superior persons like gods more intelligent than
man. It can create also Ishwara with Sarvajnatva. That Sarvajna Ishwara
will create the whole world seen by Jeeva in waking.  All this is imagined
by Jeeva in dream and waking both. In Sushupti the Maaya Sakti is not
working. He cannot see anything.

On Wed, Apr 2, 2014 at 1:00 PM, V Subrahmanian <v.subrahmanian at gmail.com>wrote:

> On Tue, Apr 1, 2014 at 9:32 AM, Venkatesh Murthy <vmurthy36 at gmail.com
> >wrote:
> > Namaste
> >
> >
> > Like this it is possible the Jeeva can imagine and create very
> complicated
> > things like Computers and even God. The Power of Imagination is coming
> from
> > Maayaa. It is the Cause. But Maayaa is also imagined by Jeeva's Avidyaa.
> >
> > The whole Universe is a mental Construction only in the mind of one
> Jeeva.
> >
> It would be significant to observe two statements for Shankaracharya's
> Bhashyam on the above theme:
> The first is from the Sutra Bhashya: 1.3.30:
> //svApaprabodhayoshcha pralaya-prabhavau srUyete, 'yadA suptaH svapnam na
> kanchana pashyati atha asmin prANa evaikadhA bhavati tadainam
> vAk-sarvair-nAmabhiH sahApyeti chakShuH sarvai rUpaiH sahApyeti srotram
> sarvaiH shabdaiH sahApyeti manaH sarvairdhyAnaiH sahApyeti sa yadA
> pratibudhyate yathA agneH jvalataH sarvA disho visphulingA vipratiShTheran
> evam eva etasmAdAtmanaH sarve prANA yathayatanam vipratiShThante prANebhyo
> devA devebhyo lokAH' iti. (kAuShItakI up. III.3.
> Translation of the bhAShya along with the passage of the shruti cited
> therein:
> [Dissolution and creation in sleep and waking are heard of in the Veda as
> 'When a man who is asleep does not see any dream, he becomes unified in
> this prANa (Supreme Atman) Itself.  Then, the organ of speech, together
> with all the names, merges in prANa (Supreme Atman), the organ of sight,
> together with all forms merges in prANa (Su.Atman), the organ of hearing,
> together with all sounds, merges in prANa (su.Atman), the min, together
> with all thoughts, merges in praNA (su.Atman).
> When he awakens, then, just as sparks fly out in all directions from a
> blazing fire, from this Supreme Atman, all the organ s go forth to their
> seats, from the organs, emerge the presiding deities and from the presiding
> deities, emerge the sense-objects ( (kAuShItakI up. III.3) ] //
> In the above passage the merger(laya)  and emergence (sRShTi) of not just
> the organs and the mind but also of all names, forms, sounds, and thus of
> the world of waking, has been specified.  Were Shankaracharya to hjave
> deemed the world of waking state to have a reality in thorough contrast to
> the falsity of a dream, He could not have justifiably averred that it is
> dissolved when a person does not see it, when asleep, and that it is
> created when the person does, on awakening. His declaration is, however,
> quite fitting if He did take the world of the waking state to be on par
> with a dream or a rope-snake (which example He has used in the 'bahu syAm
> prajAyeya'.. of the Cha.up. 6.2.3 for explaining Brahman creating the
> world) whose existence cannot be asserted in the absence of the dream or a
> rope being so seen by a person (buddhi parikalpitena, imagined by the
> intellect, as Shankara says in the above cited Ch.bhAShya).
> It is here the authoritative gloss, the bhAShyaratnaprabhA explains the
> cited BSB passage thus:
> svapnavat kalpitasya ajnAtasattAbhAvAt darshanam sRShTiH adarshanam layaH
> iti dRShTi-sRShTipakShaH shrutyabhireta iti bhAvaH (BSB 1.3.30)
> [Because that which is fancied like a dream has no existence when it is not
> apprehended, perception is creation and non-perception is dissolution.  The
> Upanishad (kauShItakI that Shankara cites as proof for this ) approves of
> this view that perception is creation. This is the idea.]
> It is worthy of noting that the entire kShetram, the observed universe,
> described succinctly in the BG 13.6 and 7 verses is encapsulated in the
> above upanishad/bhashya as the one that gets dissolved, disappears, when
> not seen/cognized, as in sleep and emerging, created, when cognition again
> commences when waking occurs.  The most significant part of the upanishad
> is that the presiding deities, deva-s and the objects (loka-s) too get
> 'created during cognition', thus affirming the 'cognition is creation'
> idea.
> The Second passage from Shankara is from the Br.up.Bhashya 2.i.18
> (ajAtashatru brAhmaNam):
> tasmAt svapne mRShA adhyaropita eva AtmabhUtatvena lokA avidyamAnA eva
> santaH tathA jAgarite api iti pratyetavyam.
> [Therefore, in the dream state, worlds that are not at all real are falsely
> superimposed as being of the self.  *One must understand that such is the
> case in the waking state too*.]
> [I have not done spelling and grammar checks for the above.]
> So, the idea that the fourteen loka-s meant for bhogya of the jIva-s are
> created by Ishwara alone and not by the jiva is not borne out by the above
> bhashya/shruti passages.
> warm regards
> subrahmanian.v
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