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

[Srikanta Narayanaswami]

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.
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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.