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

[V Subrahmanian]

On Sun, Jul 30, 2017 at 12:57 AM, Durga Prasad Janaswamy via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> OM shrI gurubhyonamaH
>
> Pranams.
>
> Mandukya Upanisad is talking about eka jeeva (एक जीव) only.
>

Namaste

You have demonstrated well what you have claimed above प्रतिज्ञा.
It is perhaps because of this precise and concise way of teaching the
sādhya (advaitam brahma) and the sādhana (the three states) that this
Mānḍūkya Upaniṣat is extolled in the Muktikā upaniṣad as:
माण्डूक्यमेकमेवालं मुमुक्षूणां विमुक्तये (The sole Mānḍūkya upaniṣad alone
is sufficient for the mumukṣus to attain mokṣa).

regards
subbu

>
> 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.
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