[Advaita-l] Debunking Drishti-Srishti Vada and Eka Jiva Vada - part 1
v.subrahmanian at gmail.com
Tue Jul 18 14:13:44 EDT 2017
On 18 Jul 2017 23:35, "Aditya Kumar" <kumaraditya22 at yahoo.com> wrote:
Yes, so Brahman has imagined both 'me' as well as others in the world. Both
this 'Me'(Jiva) and others (other Jivas) are equally unreal. Jivo brahmaiva
na para: Each Jiva has to realize it. Everything ends in Shantam Shiva
Advaitam brahma and not in the one and only Jiva!
Whoever said that everything 'ends' in the one and only jiva?
Gaudapada is using the word 'Chitta'. Brahman is Chinmatra. So he is
referring to Brahman. All the multitude of jivas - including the Jiva who
is perceiving such variety - are equally unreal just like in a dream.
Chitta is mind and chit is Brahman.
*From:* V Subrahmanian <v.subrahmanian at gmail.com>
*To:* Aditya Kumar <kumaraditya22 at yahoo.com>
*Cc:* A discussion group for Advaita Vedanta <advaita-l at lists.advaita-
*Sent:* Tuesday, 18 July 2017 10:45 PM
*Subject:* Re: [Advaita-l] Debunking Drishti-Srishti Vada and Eka Jiva Vada
- part 1
On Tue, Jul 18, 2017 at 8:05 PM, Aditya Kumar <kumaraditya22 at yahoo.com>
Suppose in my dream, the dream me sees a dream tiger and is struck with
fear. When I wake up, I should consider both dream me and dream tiger as
unreal or both as real. Similarly, after realisation, both the waking me
and other jivas are unreal. So there is no premise for EJV. Only Eka
Brahman. So when you say - "In your imagination, only you are a sajiva
jiva", you mean to say 'Brahman's imagination? or 'Aditya's' imagination?
It is Brahman which has assumed itself to be Aditya. That is why Aditya,
when he comes to Self-realization, knows himself as 'I am / was / will be/
Brahman. I am the All.' as articulated in the Br.Up.1.4.10 and bhashya.
The GK 4.63 onward is a fine lesson in EJV:
61-62 As in dreams the mind acts through maya, presenting the appearance of
duality, so also in the waking state the mind acts through maya, presenting
the appearance of duality. There is no doubt that the mind, which is in
reality non-dual, appears to be dual in dreams; likewise, there is no doubt
that what is non-dual i.e. Atman, appears to be dual in the waking state.
63 The dreamer, wandering about in all the ten directions in his dream, *sees
the whole variety of jivas,* born of eggs, moisture, etc.
64 These entities, which are objects of the mind of the dreamer, do not
exist apart from his mind. Likewise, the mind of the dreamer is an object
of perception of the dreamer alone.
65-66 The waking man, wandering about in all the ten directions in his
waking state, *sees the whole variety of jivas, *born of eggs, moisture,
etc. *They are the objects of the mind of the waking man and do not exist
apart from it.* Likewise, the mind of the waking man is an object of his
स्वप्नदृक्प्रचरन्स्वप्ने दिक्षु वै दशसु स्थितान् ।
अण्डजान्स्वेदजान्वापि जीवान्पश्यति यान्सदा ॥ ६३ ॥
इतश्च वाग्गोचरस्याभावो द्वैतस्य — स्वप्नान्पश्यतीति स्वप्नदृक् प्रचरन्
स्वप्नस्थाने दिक्षु वै दशसु स्थितान् वर्तमानान् जीवान्प्राणिनः
अण्डजान्स्वेदजान्वा यान् सदा पश्यतीति ॥
स्वप्नदृक्चित्तदृश्यास्ते न विद्यन्ते ततः पृथक् ।
तथा तद्दृश्यमेवेदं स्वप्नदृक्चित्तमिष्यते ॥ ६४ ॥
यद्येवम् , ततः किम् ? उच्यते — स्वप्नदृशश्चित्तं स्वप्नदृक्चित्तम् , तेन
दृश्याः ते जीवाः ; ततः तस्मात् स्वप्नदृक्चित्तात् पृथक् न विद्यन्ते न
सन्तीत्यर्थः । चित्तमेव ह्यनेकजीवादिभेदाकारेण विकल्प्यते । तथा तदपि
स्वप्नदृक्चित्तमिदं तद्दृश्यमेव, तेन स्वप्नदृशा दृश्यं तद्दृश्यम् । अतः
स्वप्नदृग्व्यतिरेकेण चित्तं नाम नास्तीत्यर्थः ॥
चरञ्जागरिते जाग्रद्दिक्षु वै दशसु स्थितान् ।
अण्डजान्स्वेदजान्वापि जीवान्पश्यति यान्सदा ॥ ६५ ॥
जाग्रच्चित्तेक्षणीयास्ते न विद्यन्ते ततः पृथक् ।
तथा तद्दृश्यमेवेदं जाग्रतश्चित्तमिष्यते ॥ ६६ ॥
जाग्रतो दृश्या जीवाः तच्चित्ताव्यतिरिक्ताः, चित्तेक्षणीयत्वात् ,
स्वप्नदृक्चित्तेक्षणीयजीववत् । तच्च जीवेक्षणात्मकं चित्तं
द्रष्टुरव्यतिरिक्तं द्रष्टृदृश्यत्वात् स्वप्नचित्तवत् । उक्तार्थमन्यत् ॥
Gaudapada makes it clear in his Karika :
3.3: “Atman may be said to be similar to akasa manifested in the forms of
the jivas which may be compared to the ether enclosed in the pots”
4.92: “All jivas are, by their very nature illumined from the very
beginning and they are immutable in their nature”
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