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

[H S Chandramouli]

Namaste Sudhanshu Ji,

The issue is not about DSV per se or DSV vis-à-vis SDV. The question is
about  whether the Aitareya mantra cited earlier by you reflects DSV or
not. I have only drawn attention to the contradictions in your earlier
posts on this issue. I am not extending it to cover DSV vs SDV.

It is upto you to deal with it in whatever way you want.
Regards

On Wed, Apr 2, 2025 at 1:13 PM Sudhanshu Shekhar <sudhanshu.iitk at gmail.com>
wrote:

> 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.
>
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