[Advaita-l] Debunking Drishti-Srishti Vada and Eka Jiva Vada - part 1

[H S Chandramouli]

>
> Namaste Praveen Ji,
>
>
>
> At the outset, I want to clarify that what  I am setting out here is just
> my understanding. When I differ, it is not that your views are wrong, but
> only that my understanding is different. You may  consider it  an alternate
> view or even a wrong view also.
>
>
>
> Reg  << any tarka that lets one remain with ​the aikyajnAna as shown by
> Shruti is valid >>,
>
>
>
> But the whole problem is to “remain with ​the aikyajnAna as shown by
> Shruti “. How to achieve it is the question.
>
>
>
> Reg  << ​This question is resolved by Shruti-based tarka as "svapnavat
> kalpitatvAt"​. To *the* DSV-follower (since there is only one in EJV), this
> tarka clicks the first time he understands it and all duality is
> cognitively resolved; no other tarka is needed. >>,
>
>
>
> It is very well within our knowledge that any understanding based on tarka
> lasts only till another tarka  which is more powerful is met with. It is
> not that any other tarka is not needed after the first understanding, the
> alternate tarka  just comesup. Then there is samshaya as to which one is
> correct. That leads to further tarka, all of which lands the sAdhaka back
> into SDP only. The understanding will be lasting only on स्वानुभवमात्र्
> (svAnubhavamAtr) ( intuitive experience alone). The JMV of Swami
> Vidyaranya considers two types of sAdhakAs who have reached the stage of
> first understanding through श्रवण (shravaNa) namely योगि (yogi)  and
> परमहम्ससन्यासि (paramahamsasanyAsi). Considering their competence in
> different types of sAdhanAs, the परमहम्ससन्यासि (paramahamsasanyAsi)
> continues the sAdhana in the vichAra mArga to achieve स्वानुभव
> (svAnubhava), while the योगि (yogi) continues in the upAsana mArga. It is
> at this stage that DSP is ideally suited for the योगि (yogi). He is
> extremely
> ​
> suitable f
> ​
> or upAsanAs. The DSP is practically the same or approximates to
> निर्गुणब्रह्म उपासन (nirguNabrahma upAsana).
>
>


> Thus two alternate approaches are recognized at this stage, vichAra and
> upAsana.
>
>
>
> We can now consider the status of a ज्ञानि (j~nAni). I am just copying a
> verse from Swami Vidyaranya in his commentary on  कौषीतकि उप(kauShItaki
> upa.) in his अनुभूतिप्रकाश (anubhUtiprakAsha). Verse 67, Chapter 8,  book
> page 763 (book referred to in my earlier post).
>
>
>
> << दृष्टिसृष्टिमिमां  ब्रम्हानुभवी  बहु  मन्यते। स्वप्रबोधात्  स्वसंसारो
> लीयते  स्वप्नवद् यतः । >>
>
>
>
> << dRRiShTisRRiShTimimAM  bramhAnubhavI  bahu  manyate| svaprabodhAt
> svasaMsAro  lIyate  svapnavad yataH |
>
>  >>.
>
>
>
>  Not a good translation, please bear with me. Better still, correct it
>
>
>
> <<The one who has already experienced Brahman gives great importance to
> this Drishti-Srishti Prakriya because just like the dream ends when one
> wakes up from the dream, so also our samsAra (jagat)  sublates on
>  Enlightenment >>
>
>
>
> To achieve the stage of जीवन्मुक्त (jIvanmukta) which is the ultimate in
> advaita sidhAnta, sAdhana is continued by the ज्ञानि (j~nAni) through
>  vidvatsanyAsa for which  DSP/EJP is the most appropriate and only prakriyA
> prescribed. That is how EJP is stated to be THE ultimate prakriyA in
> advaita sidhAnta. It leads to जीवन्मुक्ति (jIvanmukti), the highest stage
> in advaita sidhanta and which cannot be attained through any other means.
>
>
>
> Regards
>
>
>

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