[Advaita-l] Bhamati DSV theory according to Siddhanta Bindu

[Venkatesh Murthy]

Namaste
>>
One thing to note here is that, if DSV was the view of Shankara, then
probably the opponent schhols were right in saying that Advaita is Buddhism
in disguise because Ishwara is completely invalidated.
>>

Yes Ishwara is invalid. Vedas are invalid. All religion is invalid. The
entire Universe is invalid. But Your Self Atman is not invalid. Tat Tvam
Asi. Did Buddhism say this? They said even Atman is invalid. What a joke to
compare the two.


On Thu, Jul 27, 2017 at 7:13 PM, Aditya Kumar <kumaraditya22 at yahoo.com>
wrote:

> Namaste,
>
> But isn't the Jiva itself part of creation? If Jiva is the one who
> creates, then how do we explain Karma. Who give karma-phala? Why would a
> jiva create misery to oneself or in general? If jiva can create, why can't
> it annihilate? Why did this jiva become a jiva in the first place?
>
> One thing to note here is that, if DSV was the view of Shankara, then
> probably the opponent schhols were right in saying that Advaita is Buddhism
> in disguise because Ishwara is completely invalidated.
>
>
> ------------------------------
> *From:* Venkatesh Murthy via Advaita-l <advaita-l at lists.advaita-
> vedanta.org>
> *To:* A discussion group for Advaita Vedanta <advaita-l at lists.advaita-
> vedanta.org>
> *Cc:* Venkatesh Murthy <vmurthy36 at gmail.com>
> *Sent:* Thursday, 27 July 2017 10:03 AM
> *Subject:* [Advaita-l] Bhamati DSV theory according to Siddhanta Bindu
>
> Namaste
>
> अज्ञानविषयीभूतं चैतन्यमीश्वरः अज्ञानाश्रयीभूतं च जीव इति वाचस्पतिमिश्राः
> ।अस्मिंश्च पक्षे अज्ञाननानात्त्वाज्जीवनानात्वम् । प्रतिजीवं च प्रपञ्चभेदः
> जीवस्यैवाज्ञानोपहिततया जगदुपादानत्वात् प्रत्यभिज्ञा चातिसादृश्यात् ईश्वरस्य
> च सप्रपञ्चजीवाविद्याऽधिष्ठानत्वेन कारणत्वोपचारादित । अयमेव चावच्छेदवादः ।
> Translation by Sri S N Sastri
>
> According to Vachaspatimisra, pure consciousness which is the content
> (object) of nescience is Isvara. The locus of nescience is the jiva. In
> this view multiplicity of jivas is due to multiplicity of nescience. Thus
> the
> universe is different for each jiva, because the jiva is the material cause
> of the universe since it has nescience as limiting adjunct. The recognition
> of the universe as the same by all is due to extreme similarity. Isvara is
> metaphorically described as the cause of the universe because of being the
> substratum of the jivas, nescience and the universe. This is the limitation
> theory.
>
> Important point is Ishwara is not really the cause of the universe but the
> Jeeva is the cause. There is no Ishwara Srushti. Bellamkonda Rama Raya Kavi
> has said in his Vyaakhyaa
>
> ईश्वरशब्दोऽत्र निरुपाधिकचैतन्यवाची न तु अज्ञानविषयीकृतचैतन्यवाची । The
> Ishwara here in Bhamati is the Nirupaadhika = Suddha Brahma only. This
> means the Tat in Tat Tvam Asi is Suddha Brahman exactly like for DSV. Jeeva
> is creator of the universe exactly like for DSV but there are many Jeevas.
> When I am seeing a pot and you are seeing the same pot the two pots are not
> the same. I am seeing a pot in my universe and you are seeing a pot in your
> universe. But there is Ati Saadrushya between the pots. They are very very
> similar but not same. Therefore we both think we are seeing the same pot.
>
> Therefore Bhamati theory is nothing but DSV with NJV.
>
>
> --
> Regards
>
> -Venkatesh
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-- 
Regards

-Venkatesh