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Vedanta - Discussion Forum I (introductory))
<!--QuoteBegin-Sunder+Jan 28 2005, 06:05 AM-->QUOTE(Sunder @ Jan 28 2005, 06:05 AM)<!--QuoteEBegin-->
Yes it does. This state is called Jeeva-Ishwara Aikyam. This can be heard from the comfort of your own home. Here is the link from yogamalika. http://www.yogamalika.org/audeindex.html (Lecture #14)
If Jeeva and Ishwara were different in nature, like oil and water, then Aikyam is never possible. If by Aikyam one means just getting closer, and not merging, then the term Nirvikalpa samadhi becomes meaningless. <!--QuoteEnd--><!--QuoteEEnd-->
Sundar ji,
I did not understand your remarks about Jiva and Ishwar Aikyam. I thought that in Nirvikalpa Samadhi Jiva goes beyond the domain of Maya. In that stage there is neither Jiva nor Ishwar but only Brahman. So a Jiva just becomes Brahman. How can this state be called Jiva-Ishwar Aikyam when there is no Jiva nor Ishwar in that state? If any Jiva who attains Nirvikalpa Samadhi becomes Ishwara then there will be many Ishwara with powers of preservation, creation and destruction. It is true that followers of Sri Vallabhacarya do believe that there are many Ishwars for many Jivas but they are the only Vedantins to hold this view.

Since I am on this subject of Jiva and Ishwara, let me confess that I have never completely understood Panchadasi's treatment of this subject. May be you can clarify my confusion. Let me show you my confusion.

Panchadasi III.37 says:

Brahman who is existence, consciousness and infinity is the Reality. Its being Ishwara and Jiva are mere superimpositions by the two illusory adjuncts, Maya and Avidya respectively.

The above shloka is clear. The confusion starts with the following two shlokas:

It is said by the Sruti that Jiva and Ishwara are creations of Maya, being reflections of Atman in it. Ishwara is like the reflection of the sky in the cloud; Jiva is like the reflection of the sky in water.
(P VI.155)

The Sruti, in the passage beginning with 'the consciousness in the deep sleep' and ending in 'He is the Lord of all' describes the sheath of bliss as the Ishwara. (P VI.158)

These two shlokas are saying that Ishwara is the total reflection of Consciousness on Maya while Jiva is an individualised reflection. Each bliss sheath of Jiva contributes to the formation of Ishwara. It is at this point that I do not understand. The bliss sheath is the seat of human desire. If Ishwara is the sum total of bliss sheaths of Jivas then isn't the Ishwara contaminated by the base desires of Jivas? How can you then claim that Ishwara is not affected by Avidya?

I have never understood this point.
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