Guest guest Posted February 19, 2009 Report Share Posted February 19, 2009 Hello. My name is Stephen Wenninger, and I have just joined this excellent group. I am interested in the 3 theories of srishti-drishti vada, drishti-srishti vada and ajata vada. Would anyone here care to express their thoughts on these views? Thank you. Steve Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 20, 2009 Report Share Posted February 20, 2009 advaitin , " Steve " <eugnostos2000 wrote: > > Hello. My name is Stephen Wenninger, and I have just joined this > excellent group. I am interested in the 3 theories of srishti- drishti > vada, drishti-srishti vada and ajata vada. Would anyone here care to > express their thoughts on these views? Thank you. > Steve > Hari Om Shri Stephen Wenninger-Ji, Pranaams! As you have rightly said these three belong to Advaita Vedanta i.e. a. The Supreme Brahman is the vivarta-abhinna-nimitta-upAdhAna-kAraNa ( both the material as well intelligent cause but unchanging); b. The creation is vivarta(transfiguration) and not Arambha (production of a thing not existing before) or parinAma (transformation). 1. yathA srShTi tathA drShTi - as the creation so the vision (experience) is put forth by bahu-jIva-vAdins(advocates of many individual souls). Hence creation of the world is by Ishvara; certain experiences(universal) like fire burning whether you know it or not, sun will rise in east and set in west even if you know truth to be otherwise; sky will appear blue though colourless.... World has vyavahAra-sattA empirical reality. 2. yathA drShTi tathA srShTi - as the vision(experience) so the creation is put forth by eka-jIva-vAdins(advocates of single soul). One's own like and dislikes (rAga-dvesha) are the cause for experience of pleasure and pain and contact of senses with objects is the producer of heat and cold. So whole world is subjective. World is prAtibhAsika-sattA apparant reality. 3. ajAta - not seperately born is put forth by those who say there is no jivA - individual soul seperate from brahman at any point of time. As all have to agree that in the beginning(before world) only brahman was there and after dissolution it is only going to be there, that which was not in the beginning and not going to be in the end (adau ca ante ca yat na asti); need not be aceepted to exist in the middle (vartamAne api tat tathA). Since shruti declares all these are brahman only they hold there at no point of time there is a jIva (individual soul) ever seperated from brahman, to be re-united thro efforts and become brahman - na baddhaH sa sAdhakaH na muktaH (none in bondage or trying for release or as released). Since brahman is apramAnika(cannot be grasped) but as the adhishThAna of this superimposed world, they declare the world as upadeshAt ayam vAdaH - all talk about world/its creation by shruti is to teach about the brahman. All three are advaitic in nature and based on shruti-pramANa. So no one school need to criticise the other two. In Shri Guru Smriti, Br. Pranipata Chaitanya Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 20, 2009 Report Share Posted February 20, 2009 Shree Pranipatachaitanyji – PraNAms Steve said he is new to advaita. Can you please explain to him in layman terms what you mean, without scaring him away with lot of Sanskrit terms which he is not familiar. Otherwise we will not be communicating with him. Hari Om! Sadananda --- On Fri, 2/20/09, pranipatachaitanya <pranipatachaitanya wrote: advaitin@ s.com, " Steve " <eugnostos2000@ ...> wrote: > > Hello. My name is Stephen Wenninger, and I have just joined this > excellent group. I am interested in the 3 theories of srishti- drishti > vada, drishti-srishti vada and ajata vada. Would anyone here care to > express their thoughts on these views? Thank you. > Steve > Hari Om Shri Stephen Wenninger-Ji, Pranaams! As you have rightly said these three belong to Advaita Vedanta i.e. a. The Supreme Brahman is the vivarta-abhinna- nimitta-upAdhAna -kAraNa ( both the material as well intelligent cause but unchanging); b. The creation is vivarta(transfigura tion) and not Arambha (production of a thing not existing before) or parinAma (transformation) . 1. yathA srShTi tathA drShTi - as the creation so the vision (experience) is put forth by bahu-jIva-vAdins( advocates of many individual souls). Hence creation of the world is by Ishvara; …………. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 20, 2009 Report Share Posted February 20, 2009 2009/2/20 Steve <eugnostos2000 > > Hello. My name is Stephen Wenninger, and I have just joined this > excellent group. I am interested in the 3 theories of srishti-drishti > vada, drishti-srishti vada and ajata vada. Would anyone here care to > express their thoughts on these views? Thank you. Dear Steve, ajAtivAda, variously translated as " birthlessness " , or " non-creation " is generally viewed as the highest philosophical position with respect to creation in advaita vedAnta. It is in some sense a " non-theory " as it emphasizes that all creation theories are ultimately provisional and based on the false premise of causality being real. The other two are provisional theories to explain duality and naturally lead to ajAtivAda. A simple but authoritative discussion on the same may be found at <http://www.advaita-vedanta.org/avhp/creation.html> For a classical discussion on ajAtivAda, the best source is undoubtedly the mANDUkya kArikA Ramesh -- santoShaH paramo lAbhaH satsa~NgaH paramA gatiH I vicAraH paramaM j~nAnaM shamo hi paramaM sukham II - yoga vAsiShTha Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 20, 2009 Report Share Posted February 20, 2009 advaitin , kuntimaddi sadananda <kuntimaddisada wrote: > > > Shree Pranipatachaitanyji †" PraNAms > > Steve said he is new to advaita. Can you please explain to him in layman terms what you mean, without scaring him away with lot of Sanskrit terms which he is not familiar. > > Otherwise we will not be communicating with him. > > Hari Om! > Sadananda > > Hari Om Shri Sadanandaji, Pranaams! I thought Shri Steve said he is new to this advaitin group not as new to Advaita Vedanta itself and his questions also looked like that. However reproducing the reply taking out the Sanskrit terms. ---------- As you have rightly said these three belong to Advaita Vedanta i.e. a. The Supreme Brahman is the both the material as well intelligent cause but unchanging; b. The creation is transfiguration and not production of a thing not existing before or transformation. 1. yathA srShTi tathA drShTi - as the creation so the vision (experience) is put forth by advocates of many individual souls. Hence creation of the world is by God; certain experiences(universal) like fire burning whether you know it or not, sun will rise in east and set in west even if you know truth to be otherwise; sky will appear blue though colourless.... World has empirical reality. 2. yathA drShTi tathA srShTi - as the vision(experience) so the creation is put forth by advocates of single soul. One's own like and dislikes are the cause for experience of pleasure and pain and contact of senses with objects is the producer of heat and cold. So whole world is subjective. World is apparant reality. 3. ajAta - not seperately born is put forth by those who say there is no individual soul seperate from brahman at any point of time. As all have to agree that in the beginning(before world) only brahman was there and after dissolution it is only going to be there, that which was not in the beginning and not going to be in the end; need not be aceepted to exist in the middle. Since Vedas declare all these are brahman only they hold there at no point of time there is a jIva (individual soul) ever seperated from brahman, to be re-united thro efforts and become brahman -none in bondage or trying for release or as released. Since brahman cannot be grasped but as the substratum of this superimposed world, they declare all talk about world/its creation by Veda is to teach about the brahman. All three are advaitic in nature and based on Vedas. So no one school need to criticise the other two. ------------------- In Shri Guru Smriti, Br. Pranipata Chaitanya Quote Link to comment Share on other sites More sharing options...
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