[Advaita-l] Shankara and DrishTi-SrishTi vAda - eka jeeva vaada

[Venkatraghavan S]

Sri Aurobind,
Here the upAdhi is only one, hence the question.

Madhusudana Sarasvati in Siddhanta Bindu when talking about eka jIva / DS
vAda, says that pure consciousness (the original) with avidyA upAdhi is
Ishvara, with jIva as the reflection of the consciousness in avidyA. He
also provides an alternative definition of Ishvara  - pure consciousness
not limited by avidyA is Ishvara, and pure consciousness limited by avidyA
is jIva.

So it follows that DSV/eka jIva vAda is not nirIshvara vAda. However, with
the jIva as the nimitta/upAdAna kAraNa for srishti, it is not clear what is
Ishvara's role in this vAda.

Is Ishvara something the jIva should aim for? The tat pada vAchyaArtha to
direct enquiry towards?

Regards,
Venkatraghavan
On 9 May 2016 5:35 a.m., "Aurobind Padiyath" <aurobind.padiyath at gmail.com>
wrote:

> To my understanding it is similar to water in a glass and that of ocean.
> Apparently different due to UpAdhi-s. But not in reality from the point of
> water.
> The stories of Jeevanmukthas are only to encourage or create the bhAvanA
> of such a state. In reality there is none. When the waking itself is
> "Devasya Esha SvabhavoYam" where can be such a state in reality?
>
> Regards
>
> Aurobind
>
>
> On Mon, 9 May 2016 09:42 Venkatraghavan S via Advaita-l, <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>> Dear Sri Anand Hudli ji,
>>
>> Thank you for the references. I agree 100%.
>>
>> Therefore, is it right to say that Ishvara is
>>
>> 1) also avidyAkrita by me the jIva, is he just aupachArika?
>> 2) Or is he as real as me the jIva, only not limited by avidyA upAdhi?
>> 3) Or is he just me, the jIva and the words jIva and Ishvara are
>> synonymous, and Ishvara dharmA: like sarvajnatA are just superimpositions?
>>
>> Secondly, all jIvan mukti shAstra and stories of jIvan muktAs must be just
>> that, stories? I am OK with that, but wanted to confirm if that conclusion
>> is justified in this vAda.
>>
>> Regards,
>> Venkatraghavan
>> On 9 May 2016 3:40 a.m., "Anand Hudli via Advaita-l" <
>> advaita-l at lists.advaita-vedanta.org> wrote:
>>
>> Dear Shri Sadanandaji, Shri Venkatraghavanji, Shri Bhaskarji, and others,
>>
>> I read your messages expressing concerns about jIva taking on the role of
>> creating the world. However, MadhusUdana Sarasvati, a strong proponent of
>> the ekajIvavAda has this to say in the siddhAnta bindu:
>> mukhyo vedAntasiddhAntaH ekajIvavAdAkhyaH| imameva
>> dRShTisRShTivAdamAcakShate| asminshca pakShe jIva eva svAjnAnavashAt
>> jagadupAdAnaM nimittaM ca| dRshyaM sarvaM prAtItikam|
>>
>> This ekajIvavAda is the main siddhAnta of vedAnta. It is also called
>> dRShTisRShTivAda. In this theory, the jIva itself is the material and
>> efficient cause of the world, due to its own ignorance. All perceived
>> objects are illusory.
>>
>> Who is this single jIva that creates the world? The VivaraNa prameya
>> saMgraha of BhAratI tIrtha gives this conclusive and unambiguous reply:
>>
>> tathAhi- yastvaM mAM prati bandhamokShavyavasthAM pRcchasi sa tvameka eva
>> sarvakalpanAdhiShThAnabhUtashcidekarasa AtmA, tvadanye muktA mucyamAnA
>> mokShyamANAshca sarve jIvAH tvadavidyayA svapna iva kalpitAH
>>
>> To you who ask us about the scheme of the bound and liberated, (we say)
>> you
>> alone are that jIva, the source of imagination of the entire world, wholly
>> the essence of Consciousness, Atman. Other than you, the liberated, being
>> liberated, and going to be liberated jIvas are all creations of your
>> avidyA
>> like in a dream.
>>
>> As far as being branded as Buddhists, we should not have that concern,
>> because shrIharSha says in the khaNDana-khaNDa-khAdya:
>>
>> evaM ca sati saugatabrahmavAdinorayaM visheShaH- yadAdimaH
>> sarvamevAnirvacanIyaM varNayati ...vijnAnavyatiriktaM punaridaM vishvaM
>> sadasadbhyAM vilakShaNaM brahmavAdinaH saMgirante|
>>
>> This being so, the difference between Buddhists and BrahmavAdins
>> (vedAntins) is that the former hold everything to be anirvacanIya , while
>> the BrahmavAdins hold everything *except Brahman* to be anirvacanIya, i.e.
>> different from sat and asat.
>>
>> Anand
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> --
>
> Aurobind
>