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

[V Subrahmanian]

Thank you Venkat ji, for putting it so well.

regards
subbu

On Mon, Jul 24, 2017 at 11:11 AM, Venkatraghavan S <agnimile at gmail.com>
wrote:

> Namaste Sri Durga Prasad ji,
> Sri Subbu ji has already given some very good reasons with bhAShya support
> for why paricChinnatva can be overcome more easily with DSV. I will try and
> mention only those areas which are not covered by him.
>
> I mentioned why DSV appeals from a personal perspective, so the manner of
> presentation in this email will be personal. I am not sure it will be
> relevant to anyone, so apologise about the stream-of-consciousness style of
> writing.
>
> paricChinnatva, as you know, is of three types - desha, kAla and vastu.
> desha paricChinnatva is space-wise limitation, because one falsely
> associates with the body as oneself. The body is here, so we think I am
> here, and not there.
> kAla paricChinnatva is temporal limitation, again due to dehAtma adhyAsa.
> I am present now, tomorrow I will die, etc.
> vastu paricChinnatva is object delimitation - again linked to dehAtma
> adhyAsa. If this gets hurt, I feel it. If that gets hurt, I do not feel it.
> Thus this is me, that is not.
> How does DSV help?
> 1) DSV says whatever I see, is my creation. I experience both the world
> and the body, thus both according to this vAda are my creation. If I create
> just by perception, like in a dream, whatever I create must be of a lower
> order of reality than me. I experience this body, just like the world. So
> why should I attribute a greater sense of reality to my body than the
> world? From my standpoint, this body is as unreal as that pot.
> 2) How does it prove I am all pervading? I am the creator of that pot and
> this body. How do I create? by merely perceiving it. From the tiniest drop
> of water on my palm here to the distant galaxy there, everything is in
> existence purely because I conceive it. If it is mere conception, then it
> is not the thing which is real, I confer the reality to it. Thus wherever
> there is anything, I must be present giving it existence. Thus I must be
> present everywhere.
> 3) Why do I have feeling in this but not feeling in that? Does this not
> mean that I am this, and not that? DSV again helps here, because I as the
> creator of this and that, can never be affected by anything that happens in
> my creation. What I take as the presence of feeling here and the absence of
> feeling there, is not my property, must be the property of the body and
> that pot. Nothing that happens in the world and the body can make trouble
> me an iota.
> 4) How am I eternal? This creation has been going on since time
> immemorial. If creation is because of my perception, I must have been there
> to witness and thus create everything, and will continue to do so for all
> eternity.
>
> Thus whatever, wherever, whenever is seen, is me and created by me.
>
> Finally if I am all there is, how can I see myself? How can I create
> myself? I cannot. Thus I cannot have seen anything, anytime, anyplace. Thus
> everything that I see and think is created, is not. I am neither the seer
> nor the seen, because none of it exists. I, the denier of the seen and the
> seer am all that remains.
>
> Regards,
> Venkatraghavan
>
> On 23 Jul 2017 9:33 p.m., "Durga Prasad Janaswamy" <janaswami at gmail.com>
> wrote:
>
> Hari Om,
>
> Namaste Venkatraghavan ji / V Subrahmanian ji,
>
> You were mentioning that DSV is helpful to you in negating
> parichinnatvam.  Please explain it in detail. I am very much interested.
>
> thanks and regards
> -- durga prasad
>
>
>
>