Is there really a difference between Bhamati's definition of Jiva and Vivarna's definition of Jiva? Below i've posted a passage from the book - The Introduction to Swami Swahananda’s translation of Sri Vidyaranya Swami’s Pancadasi by T.M.P. Mahadevan, where the vivarna sub school of advaita says jiva is a reflection of brahman in nescience, whereas the bhamati school says jiva is delimited by nescience.
In what manner is the appearance of the jiva to be understood? In regard to this question, there is some difference of opinion between the two main post-Sankara Advaita Schools—the Vivarana and the Bhamati. According to the Vivarana view, the jiva is a reflection of Brahman in Nescience, and Brahman as the prototype reflected is Isvara. This view is known as pratibimba-vada. The Bhamati view, which is called avaccheda-vada, is that the jiva is Brahman as defined or delimited by nescience [Avidya or Maya]. The analogy for the former view is the reflection of the face in the mirror; that for the latter view is the delimitation of ether by pot.
In the former, maya distorts our vision & beliefs into thinking we are mere bodies . And in the latter also, Brahman is getting encased in flesh bodies and thinks itself as jiva. So where's the difference here? In both the theories, the Brahman recognizes itself as a mortal being.
Is there really a difference between a polluted reflection of Brahman as jiva and the delimiting or encasing of Brahman as jiva?