[Advaita-l] Shankara and DrishTi-SrishTi vAda - eka jeeva vaada

[Venkatraghavan S]

Namaste Sri Chandramouli ji,
One more addition - PrakashAnanda goes on to quote Sri VidyAraNya Swami
from Panchadashi 6.30, (incorrectly shown as GaudapAda in my version of the
book) by saying:

तुच्छानिर्वचनीया च वास्तवी चेत्यसौ त्रिधा ।
ज्ञेया माया त्रिभिर्बोधैः श्रौतयौक्तलौकिकैः ॥
Maya is known as tucCha (non existent) based on shruti, anirvachanIya based
on logic, or (incorrectly as) real  by the uninformed.

In any case, given that VidyAraNya swami is being used to substantiate the
ideas conveyed by PrakashAnanda, it is safe to say that he is in agreement
with the former, as far as this aspect is considered.

By calling dvaitam as tucCha, he is doing so from a paramArtha standpoint,
and he does not have adhyAsa in his mind at all.

Coming to your original  contention that
a) " the postulate of Sri PrakAshAnanda and that school of thought"  is not
"what is intended or endorsed by Swami Vidyaranya or for that matter by the
AchAryas of the vivaraNa school.";
b) which contention is based on the classification of DSV in vivaraNa as
"1. What is perceived is Created ( both jnAnAdhyAsa and arthAdhyAsa )"
whereas PrakashAnanda's DSV is that "Perception itself is Creation( only
jnAnAdhyAsa ).";
c) which classification is based on your understanding of PrakashAnanda's
position as "dvaitam is तुछ्छ(tuchcha).;

then, I would venture that that tucchatvam as used by PrakashAnanda is
highly specific and contextual to mean abhAva, used from a paramArtha
drishTi, and not with a view to limit adhyAsa to jnAnAdhyAsa alone.

Regards,
Venkatraghavan

On 11 Jun 2016 4:02 p.m., "Venkatraghavan S" <agnimile at gmail.com> wrote:
>
> Namaste Sri Chandramouli ji,
> This is what he says
> आत्मसत्तातिरिक्ततया द्वैतसत्ता अभावात् - Duality has no existence apart
from Atma  (page 164).
>
> To explain why the world is tuccha he says the following:
>
> श्रुतिस्तु "सदेव सोम्य इदमग्रासीत्", "एकमेवाद्वितीयं", "स एष नेति
नेत्यात्मा", "अथ तस्यायमादेशः अमात्रश्चतुर्थो अव्यवहार्यः प्रपञ्चोपशमः
शिवोsद्वैतः" इति एवंप्रकारिका सजातीयविजातीयस्वगतभेदशून्यमात्मानं बोधयन्ती
आत्मातिरिक्तस्य सर्वस्य तुच्छत्वमभिमन्यन्ते।
> तदतिरिक्तस्य कथञचिदपि सत्त्वे अद्वैतव्याघातप्रसंगात् तस्मात्
जगतस्तुच्छत्वं श्रुत्यनुमतमेव" (Pages 177,178)
>
> Trans - Shruti, by saying, "Existence alone existed in the beginning, my
dear", "only one, without a second", "the self is to be known as 'not
this', 'not this' ", "now, here is the instruction - the self, which is the
fourth quarter, is not an object of experience (amAtra), is beyond
vyavahAra, of the nature of the cessation of worldly experience, the
auspicious, the non dual", etc., is denying any sort of inter-species,
intra-species, or internal differences in Atma and through that, it says
that apart from the Atma, everything else is "tucCha". If there was
anything apart from that, the Atma, the idea of advaita itself would be
contradicted and hence the "tucChatva" of the world is accepted by Shruti."
>
> It is clear from this that Sri PrakashAnanda uses tuCChatva in this
context to refer to the independent existence of anything else apart from
Atma. Here, he doesn't use the word in its traditional sense - that which
doesn't appear in any locus in any of the three periods of time.
>
> Regards,
> Venkatraghavan
>
>