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

[Aditya Kumar]

Namaste praveenji,
We can say dreams, illusions like mirage or superimposition like mistaking rope for snake are all phenomenons observed within Vyavaharika only. In other words, Vyavaharika is a higher level compared to pratibhasika. We can say dreams are just impressions on the mind so no need to give it any reality status at all. The point is, pratibhasika reality is pratibhasika because it gets negated in Vyavaharika but Vyavaharika satya never gets sublated(we don't have a point of reference like for illusion). So there is no basis to equate vyavahara to pratibhasika save the shruti, in which case, there is no need to reject vyavaharika at all. Because wrt paramarthika, we know that vyavahara disappears. 
Please refer GK Agama prakarana verse 7; He says : Some of those who contemplate the process of creation regard it as the manifestation of God’s powers; others imagine creation to be like dreams and illusions.


      From: Praveen R. Bhat <bhatpraveen at gmail.com>
 To: Aditya Kumar <kumaraditya22 at yahoo.com>; A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org> 
 Sent: Wednesday, 26 July 2017 9:58 PM
 Subject: Re: [Advaita-l] Debunking Drishti-Srishti Vada and Eka Jiva Vada - part 1
   
Namaste Adityaji,​On Wed, Jul 26, 2017 at 8:19 PM, Aditya Kumar via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:


Why should we admit pratabhasika, which is a lower level of reality when compared to Vyavaharika and reject vyavaharika? Even if it is so, how does this establish DSV or 'unreality of the world like illusion'. I think Gaudapada mentions this in GK too. 

​If there is only one of the two to be chosen between vyA​vahArika and prAtibhAsika, what makes you think that there are levels of realities between the two? If you choose only vyAvahArika, how do you explain dream then, another vyAvahAra? There is a reason no one in any AV tradition has chosen only vyAvahArika. Dvaitins do so considering dream also as real. Which is why GK has to establish the unreality of the dream first and use the same hetu to refute vyAvahArika waking, brilliantly collapsing vyAvahArika into prAtibhAsika and then rejecting the AbhAsas to be mithyA therby landing into ajAti, pAramArthika.
Sw. Prakashananda starts from the same Shruti and GK goal and uses the tool of tarka in a stupendous manner to shift the onus of proving vyAvahAra on the opponent and says it cannot be established at all.
gurupAdukAbhyAm,--Praveen R. Bhat
/* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know That owing to which all this is known! [Br.Up. 4.5.15] */
​