[Advaita-l] [advaitin] BrihadAraNyaka 4.3.19 and Aitareya 1.3.12

[Sudhanshu Shekhar]

Namaste Chandramouli ji.

asat-vastu-darshan is a feature of svapna which is accepted by both
siddhAntI and the opponent. It is a संप्रतिपन्न feature.

Aitareya Shruti says that both jAgrat and sushupti are also svapna.

Therefore, clearly, both jAgrat and sushupti have asat-vastu-darshana.

In case of sushupti, since there is merger of the entire avidyA-kArya in
avidyA, the darshana can be only of avidyA. And thus, it satisfies
asat-vastu-darshana.

In case of jAgrat, since there is also darshana of avidyA-kArya, which is
identical to that in svapna, it also satisfies asat-vastu-darshana.

If Aitareya 1.3.12 is concerning  asat-vastu-darshan of avidyA in Sushupti,
> then this part of  Aitareya cannot be considered to be DSV since for six
> anAdi entities, which include avidyA, there is no drishTi-srishTi. But it
> was stated in your earlier posts that this part of  Aitareya is DSV.
>

DSV implies complete identity between dream and waking. In SDV, a
distinction between waking and dream is maintained, which is elaborated in
वैधर्म्यात् च न स्वप्नादिवत्. It is maintained, *inter alia*, that in
svapna, there is simultaneous creation, but in waking, there is sequential
creation. The Aitareya verse indicates identity between dream and waking.
Hence, it can be understood to refer to drishTi-srishTi. BhAshyakAra
referring to this Aitareya Shruti, in BrihadAraNyaka, clearly says that
waking-darshana is identical to dream-darshana.

So, in my humble view, it clearly demonstrates drishTi-srishTi.

*The asat-vastu-darshana in sushupti is not repugnant to drishTi-srishTi.
DS is about waking and dream. For sushupti, it is the laya.*

*The Shruti can teach several ideas - by positing identity of dream and
waking, it teaches DSV. By positing identity of dream and sushupti, it
teaches bhAvarUpa-ajnAna in sushupti.*

The same view is elucidated, even more clearly, by VidyAraNya Swami in
anubhUti-prakAsha. He states:

स्वप्नः स्व-काले एव अस्ति न अन्यदा सुप्ति-जागरौ.
तथा-एव-इति स्वप्न-साम्यात् त्रयः स्वप्ना: उदीरिताः.

[The dream state does exist only at the time of its experience and not at
other times (that is, during the time of the experience of deep sleep state
or waking state). The states of deep sleep and waking too are similar to
the state of dream. On this ground, the three states are referred to (in
the Upanigad) as dream.]

This emphatic statement surely affirms drishTi-srishTi.

Regards.
Sudhanshu Shekhar.