[Advaita-l] shRShTi-dRShTi-vAda collapsed into dRShTi-sRShTi-vAda

[Sujal Upadhyay]

Pranams,

Sometimes, jivashrushti and also taken into account. That is why I raised
some doubts to Sri Praveen ji.
This topic was discussed earlier. Please visit
http://www.advaita-vedanta.org/archives/advaita-l/2013-May/034702.html

Where was also a thread in which Sri Subramanian ji had given scriptural
support for eka-jiva vAda. I think he must be in better position to answer
your doubts.

Hari OM


On Sun, Jun 25, 2017 at 3:30 PM, Aditya Kumar <kumaraditya22 at yahoo.com>
wrote:

> Namaste Sujaliji,
>
> Fantastic read. But is eka jiva vada in vyavaharika or paramarthika level?
> Because in Paramartha, Jivo brahmaiva so only brahman is accepted. But in
> vyavahara, how can eka jiva vada be proposed either logically or by support
> of shastras? Does this not go against the evidence what we have?
>
> In drishti-sristi vada, I think perception itself is regarded as creation?
> Because creation requires power of ishwaratva/power of creation/lordship.
> But I can't even create my dreams, much less the world/s.
>
>
> On Sunday, 25 June 2017 2:08 PM, Aditya Kumar via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>
> Namaste Sujalji,
> Thank you for the links.
>
>     On Sunday, 25 June 2017 2:01 PM, Sujal Upadhyay <sujal.u at gmail.com>
> wrote:
>
>
> Namaste Praveen bhai and other respected members,
>
> When we discuss SDV or DSV, or that any verses speak about them, what
> factors are taken into consideration? Is bahirdRSya (bahir-drishya,
> extrovert, cosmos, macrocosm) is taken into account or is it antatdRSya
> (antar-drishya, introvert, microcosm, inner world, mental world) is taken
> into account.
>
> Are you trying to say that whatever is inside (mind) is projected outside.
> When we see an object or person, we feel it, experience it, add value to it
> and so perceive it. In other words seeing is perceiving. so seeing or
> darshan is actually knowledge (of object).
>
> Namaste Aditya ji,
>
> Even I do not have exact answer. Sri Vidyasankar ji, Admin of this email
> List has created a website and has explained theses vAda-s
>
> http://www.advaita-vedanta.org/avhp/creation.html
>
> I too have tried to explain them
>
> https://sites.google.com/site/sanatanhindusite/creation-
> hinduism#TOC-16.1.-S-s-i-D-s-i-V-da-and-D-s-i-S-s-i-V-da---
> Theories-of-Creation
>
> Please note that these are my personal opinion and I am not an authority
> on spiritual matters.
>
>
> OM
>
> Sujal
>
>
> On Sun, Jun 25, 2017 at 12:49 PM, Aditya Kumar via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> Namaste,
> Please can someone point out who coined the terms Srishti-drishti-vada and
> drishti-srishti-vada? Where can I get more information about it? What are
> significant differences between them and it's implication?
> I used to think the Shastras used Adhyaropa apavada method which is
> self-sufficient to explain creation and non-creation. Even mandukya is
> using Adhyaropa apavada right?
> I would also like to know if there are any critiques for these vadas.
> Thanks
>
>     On Saturday, 24 June 2017 7:05 PM, Praveen R. Bhat via Advaita-l <
> advaita-l at lists.advaita- vedanta.org> wrote:
>
>
>  Namaste,
>
> We have had quite a few discussions on SDV/ DSV, but I don't remember that
> we have come across Bhashyakara talking of it. Although most of
> Mandukyopanishad's prakriyA is seen as DSV by many, creation stories in
> Taittiriya, etc, lead to SDV.
>
> However, in one comment on Karika 3.11, Bhashyakara collapses the
> Taittiriya's prakriyA into Mandukya's prakriyA so:
>
> कोऽसावित्याह — पर एवात्मा यः पूर्वम् ‘सत्यं ज्ञानमनन्तं ब्रह्म’ (तै. उ.
> २-१-१) इति प्रकृतः ; यस्मादात्मनः स्वप्नमायादिवदाकाशादिक्रमेण रसादयः
> कोशलक्षणाः सङ्घाता आत्ममायाविसर्जिता इत्युक्तम् ।
> Who is that? [Karikara] says thus—the limitless self alone who was
> introduced earlier as “Tai. Up. 2.1.1: existence, consciousness, limitless
> ब्रह्म”, from which self, the complexes in the form of sheaths are created
> through the Maya of the जीव, like dream and magical world.
>
> This comment by Bhashyakara also negates the argument that people make that
> Mandukya also should be understood as per Taittiriya, whereas Bhashyakara
> clearly says that the creation story leading to SDV in Taittiriya should be
> seen as Mandukya's DSV by using the phrase स्वप्नमायादिवत्, a compound
> which resolves as स्वप्नवत् च मायादिवत् च like dream and like magic, former
> most definitely being DSV terminology.
>
> Further, one of the arguments made against DSV is that jIva is not a
> creator, but Ishvara is, since Ishvara has Mayashakti while jIva has
> influence of avidyA. That was rejected by Bhashyakara by equating both Maya
> and avidyA as one in the commentary under the earlier verse 3.10 so:
>
> घटादिस्थानीयास्तु देहादिसङ्घाताः स्वप्नदृश्यदेहादिवन्मायाविकृ तदेहादिवच्च
> आत्ममायाविसर्जिताः, आत्मनो माया अविद्या, तया प्रत्युपस्थापिताः, न परमार्थतः
> सन्तीत्यर्थः ।
> However, the complexes of body, etc, are comparable to pot, etc, like the
> body, etc, seen in dream, and like the body, etc, projected by
> magical-power. They are projected by that माया, अविद्या of the self; they
> do not exist in reality, this is the meaning.
>
> ​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] */
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