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

[V Subrahmanian]

On Sat, Jul 29, 2017 at 12:14 AM, Aditya Kumar <kumaraditya22 at yahoo.com>
wrote:

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> ननु तत्र तत्र प्रसाधितमेतत् — अधिकमसंसारि ब्रह्म जगत्कारणम् ; तदेव च
> संसारिण आत्मनः पारमार्थिकं स्वरूपम् उपनिषत्सु उपदिश्यत इति — सत्यं
> प्रसाधितम् ;BSB3.4.2      Brahman which is asamsaari is jagatkaaranam, that
> indeed is the samsaari atman's (jiva's) absolute nature.
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> A : So Shankara is very clear here. Brahma jagatkaranam - Brahman is jagat
> karana, the creator (Not literally though, only vivarta). That very Brahman
> which is the creator, is the paramarthika swarupam of trans-migratory Jiva.
> So when Shankara says that itself is the absolute nature of jiva, we
> make/presume a distinction first between jiva and brahman. In this phase
> (vyavahara) we accept Brahman/Ishwara as the creator (Vivarta follows).
> Otherwise, Shankara would have said Jiva jagatkaranam or samsari atman is
> jagatkaranam. Here we have samsari atman (jiva), brahman as jagatkarana
> (creator), Paramarthika (absolute sense, thus highlighting Vyvaharika) and
> the sameness of Jiva and brahman (losing the upadhis). So I am not sure how
> you interpret this verse in favour of DSV, Jiva srishti.
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I had cited a bhashya passage where Shankara says that one of the purposes
of creation passages in the shruti is to teach the identity of Brahman and
Atman. Hence alone the second sutra after the first sutra instructed
'Brahman is to be enquired into'.

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> This assessment is a subjective one and even if indeed there is/are such
> realized ones there can be disagreement among people. For, who is to attest
> X as self-realized? A sadhaka, by Ishwara's grace, comes to accept his/ a
> Guru as self-realized. Krishna said in the Gita: Approach jnanis and they
> will instruct you about the Tattva. Even in the case of Sri Ramana
> Maharshi, there are persons who do not accept him as self-realized.
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> A : Yes, I understand that. I asked that because a Yogi who has a personal
> experience of higher states such as samadhi would/might have a better
> understanding than others.
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True. That is what Shankara says in the Mandukya bhashya that during
meditation the world is not experienced and therefore also the world is
only imagined. On this basis we can say that for the Yogi who has
experienced this non-perception of the world in repeated samadhi-s, the
experience/understanding of the illusoriness of the world is very evident,
vivid.  Of course for the aspirant given to deep enquiry, vichara, too,
such a conviction arises, owing to viveka abhyāsa and vairāgya.