[Advaita-l] ***UNCHECKED*** Re: Re: Debunking Drishti-Srishti Vada and Eka Jiva Vada - part 1

[Durga Prasad Janaswamy]

OM shrI gurubhyonamaH

Pranams.

Mandukya Upanisad is talking about eka jeeva (एक जीव) only.

This aadhibhotik jagat (आधिभोतिक् जगत्) and aadhidaivik jagat (आधिदैविक्
जगत्) along with aatmaa (आत्मा)  is described in the form of four quarters
(चतुष्पद)..
Please note that from the stand point of a single isolated body (देह),
aatmaa (आत्मा)  is not described in the form of four quarters.

panchIkRRita paMcha mahabhoota (पन्चीकृत पंच महभूत) and its kaarya (कार्य)
,  jagat (जगत्) is viraaT's sharIra (विराट् शरीर).
Hence this vishvaatmaa (विश्वात्मा) - is not different from vaishwaanara
(वैश्वानर) viraaT.
Entire akasha is viraaT's sharIra. Then how are the sharIras in akasha
different from viraaT's sharIra?  (No).

sun-moon are eyes of viraaT and viraaT's aatmaa is our aatmaa. Hence
viraaT's eyes, sun-moon are our eyes.  In this way the description of
viraaT- puruSa (विराट् पुरुष) is our description only.


First recognize viraaT as my swarUpa in the form of first quarter ,
recognize hiraNyagarbha (हिरण्यगर्भ)  as my swarUpa in the form of second
quarter ,
unmanifested ISwara (अव्याक्रृत ईष्वर) as my swarUpa in the form of third
quarter
and establish as turIya ananta aananda rupa (तुरीय अनन्त आनन्द रुप) in the
form of fourth quarter,
then only negation of all phenomena (सर्वप्रपञ्चोपशम)  happens and results
in non-dual state (advaitasiddhi अद्वैतसिद्धिः)
(एवं च सति सर्वप्रपञ्चोपशमे अद्वैतसिद्धिः   shankara bhaaShya).

As long as this single isolated gross body (स्थूल शरीर), this single
isolated subtle body (सूक्ष्म  शरीर) and this single isolated  causal body
(कारण शरीर) is taken as myself, the prapa~ncha (प्रपञ्च) remains intact.
However when sampUrNa vishwa (सम्पूर्ण विश्व) as my gross body (स्थूल
शरीर),   samaSTi sUxma (समष्टि सूक्ष्म) as my  subtle body  (सूक्ष्म
 शरीर),  and sampUrNa kAraNa sharIra (सम्पूर्ण कारण शरीर) as my causal body
is recognized, then only negation of all phenomena (सर्वप्रपञ्चोपशमे)
 happens, establish in turIya tattva (तुरीय तत्त्व) and results in non-dual
state (अद्वैतावस्था).  Only when dwaita (द्वैत),  the impediment to
tattvaGYaana (तत्त्वज्ञान)  is negated, then only 'I am purNa advaya
brahma' - this is expereinced.

It is clear from that Mandukya Upanisad is talking about eka jeeva (एक जीव)
only.