[Advaita-l] Eternal Loka

[rajaramvenk at gmail.com]

You probably meant su-tarka? :) 

Ishwara in advaita survives mahapralaya also. In one sense, He even survives jnana as a liberated soul becomes parameshwara according to Jaimini and Appayya. It is only recently He has been killed by the sword of ignorance. It is comical to claim to be advaitins and go against what acharyas have written about eternality of Ishwara. 
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-----Original Message-----
From: Sunil Bhattacharjya <sunil_bhattacharjya at yahoo.com>
Sender: "Advaita-l" <advaita-l-bounces at lists.advaita-vedanta.org>Date: Mon, 12 Aug 2013 16:01:05 
To: A discussion group for Advaita Vedanta<advaita-l at lists.advaita-vedanta.org>
Reply-To: Sunil Bhattacharjya <sunil_bhattacharjya at yahoo.com>,
 A discussion group for Advaita Vedanta
 <advaita-l at lists.advaita-vedanta.org>
Subject: Re: [Advaita-l] Eternal Loka

Namaste,

Quote
In Eka Jeeva Vada if Ishwara is in my dream how can he become eternal? If
my dream ends he will not be there.
Unquote

In "kutarka" it can. If one undertsands the principles there is no need to play with words and try to prove what is not provable.




________________________________
 From: Venkatesh Murthy <vmurthy36 at gmail.com>
To: A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org> 
Sent: Sunday, August 11, 2013 11:17 PM
Subject: Re: [Advaita-l] Eternal Loka
 

Namaste

In Eka Jeeva Vada if Ishwara is in my dream how can he become eternal? If
my dream ends he will not be there.

If you are saying my dream will never end it is against Sabda Pramana. If
you are saying Ishwara is eternal as long as dream is there it is
contradicting statement. Because Eternal means Always and for all
conditions. Only Nirguna Brahma is Eternal. Ishwara and World are not
eternal. Vaikuntha and Kailasa are not eternal. You and all these Jeevas
are not eternal. Only I Nirguna Brahma am eternal.

On Sun, Aug 11, 2013 at 9:24 PM, Rajaram Venkataramani <
rajaramvenk at gmail.com> wrote:

> In eka jIva vAda also, you consider the vyavahara, Ishwara and sastras to
> be eternal as long as you perceive them as otherwise you will violate valid
> sabda pramana. Though sastras are your imagination, you have imagined them
> with a set of attributes which include apareusheyatvam, nityatvam etc. You
> imagine (based on sastras) an Ishwara who is trans spatio-temporal
> limitations, that is exist before and after creation cycles.
>
> As you know, there are variations of eka jIva vada but in none of them you
> consider Ishwara to be created and destroyed.
> On Sun, Aug 11, 2013 at 6:11 AM, Venkatesh Murthy <vmurthy36 at gmail.com
> >wrote:
>
> > Namaste
> >
> > I have gone through the messages on this topic. There is big confusion
> and
> > doubts here because no body is recognizing Eka Jeeva Vada. If you accept
> > Eka Jeeva Vada all doubts are cleared.
> >
> > I am the one and only Jeeva in the Universe. I have created the Universe
> as
> > my dream. The Ishwara is in my dream only. The dream is Vyavahara. If I
> get
> > Brahma Jnana by studying Upanishads in my dream taught by dream Guru the
> > dream will end. There is no Ishwara and no Universe when I realize I am
> > Brahman. What is eternal? When I have the dream Ishwara is there. But
> when
> > the dream has ended he is not there. He is in the dream only. Vaikuntha
> and
> > Kailasa are in my dream. When dream has ended they are not there. They
> are
> > not eternal. Ishwara is not eternal also. Because they are in my dream.
> >
> >
> >
> > On Sun, Aug 11, 2013 at 7:57 AM, V Subrahmanian <
> v.subrahmanian at gmail.com
> > >wrote:
> >
> > > On Sat, Aug 10, 2013 at 9:52 PM, Rajaram Venkataramani <
> > > rajaramvenk at gmail.com> wrote:
> > >
> > > >  Where does Appayya Dikshitar say that this Vaikuntha or Vishnu is
> > > > non-eternal? If Ishwara is a concept, so are all vyavahara satyams.
> > > >
> > >
> > > This must be in reference to the Brahma sutra of the fourth chapter.
> >  4.4.5
> > > gives Jaimini's view which appears to be alluded to by Appayya
> Dikshitar.
> > > 4.4.6 gives the view of auDulomi that opposes Jaimini's. In 4.4.7
> > > bAdarAyaNa the author of the brahma sutras settles the issue by
> accepting
> > > both Jaimini's and auDulomi's views as admissible from the vyavaharika
> > and
> > > pAramarthika viewpoints.  Pl. see the sha
> > > nkara bhashyam for this.
> > >
> > > Appayya Dikshita in his nayamanjari (the fourth metrical work
> delineating
> > > the various adhikaraNa-s of the brahma sutras from the four schools'
> > points
> > > of view: dvaita, VA, shivaVA and Advaita, condenses the above
> adhikaraNa
> > > called 'brAhmAdhikaraNam' in two simple verses, as stated by me above.
> > > Thus the 'assertion' by Dikshitar is only the alluding to the Jaimini's
> > > (vyAvahArika) view and NOT the paramarthika vedantic position.   If you
> > > recall, during our joint session with Sri Mani Dravid SastriNaH on
> skype
> > > you raised this topic and he referred to this adhikaraNam of the BSB.
> > >
> > > vs
> > >
> > >
> > > > As to the significance of all these vyavahara realities for a
> > vedantins,
> > > a
> > > > mukta becomes this Ishwara. As you must know, Appayya Dikshitar takes
> > up
> > > > the question of whether a mukta becomes Parabrahman or this Ishwara
> and
> > > > asserts that he becomes Ishwara.
> > > >
> > > >
> > > _______________________________________________
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> >
> >
> >
> > --
> > Regards
> >
> > -Venkatesh
> > _______________________________________________
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-- 
Regards

-Venkatesh
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