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

[Venkatraghavan S]

Dear Anand ji,
Agreed with the points raised in both your emails, this is my understanding
too.

Regards,
Venkatraghavan



On 20 Jul 2017 9:01 a.m., "Anand Hudli via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:

Furthermore, in the anubhUtiprakAsha, vidyAraNya uses the term "coradvAra"
(coramArga) or shortcut to refer to DSV. This implies there is a longer
route, the rAjamArga so to speak, without which a shortcut does not make
sense. Please see:

http://lists.advaita-vedanta.org/archives/advaita-l/2016-May/041351.html

SDV, DSV, etc are prakriyAs for attaining the same result, and hence no
prakriyA is exclusive in nature nor meant for all people. I agree advanced
sAdhakas and even jIvanmuktas may find DSV suitable to view the world.

Anand

On Thu, Jul 20, 2017 at 12:49 PM, Anand Hudli <anandhudli at hotmail.com>
wrote:

> For those who feel inclined to SDV the "tattvamasi" upadesha, with the
> usual jahadajahallakShaNa directly leads to brahmajnAna. Here the
"tat"pada
> represents the upahita caitanya, not the shuddha caitanya as implied by
> "satyaM jnAnam anantaM brahma". For those inclined to DSV/EJV the
> "tattvamasi" upadesha directly leads to brahmajnAna. However, here the
> "tat"pada is the anupahita caitanya or shuddha caitanya. The
> jahadajahallakShaNa is applied only to the "tvam" pada.
>
> I had written earlier about this: http://lists.advaita-
> vedanta.org/archives/advaita-l/2016-May/041400.html
>
> So it depends on what one is prepared to accept for the "tat"pada -
> whether "tat" represents Ishvara with all His attributes such as
> sarveshitva, sarvajnatva, sarvavyapitva,sarvAntaryAmitva,
> sarvaniyAmakatva, etc or the shuddhacaitanya- and what one is prepared to
> accept for the "tvam"pada - a jIva with alpajnatva, etc. or the lone jIva
> who is responsible for all sRShTi through dRShTi. Strange as it  may seem,
> it is possible to have a view with Ishvara and just one jIva. Advanced
> upAsakas, for example, may see God everywhere, including in other people
> and animals. There will be no other jIvas but just the upAsaka and God.
The
> upAsaka may or may not be willing to accept Ishvara as the jIva's creation
> as in DSV/EJV. If he is not willing to do so, he may subscribe to the view
> of Ishvara-sRShTi. PrakAshAnanda, the author of the well known work on
DSV,
> VedAntasiddhAntamuktAvali  was said to have been an upAsaka in the tantric
> mode of worship. Many other advaitins, such as appayya dIkShita,
> madhusUdanasarasvatI, and several Sringeri lineage AchAryas were/are
ardent
> upAsakas of forms of Ishvara.
>
> Anand
>
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