[Advaita-l] [advaitin] References to drishTi-srishTi-vAda in Shruti, BhAshya and works of sampradAya-vit-AchAryAs

[Bhaskar YR]

praNAms
Hare Krishna

I don’t think SSSS accepts mind as a dṛśya. That is the point of divergence.

>  Again a gross misrepresentation of Sri SSS's stand and consequential baseless allegations on him.  When he & bhAshyakAra say everything is due to adhyAsa where is the question of antaHkaraNa being entertained as not drushya etc. ??  I have said somany times in this list itself without antaHkaraNa you cannot do brahma jignAsa especially when you are asserting 'advaita jnAnam manOvrutti mAtraM' and shruti itself saying manasaivedamAptavyaM neha nAnAsti kiMchana...it is an instrument to have the Atma darshana says bhAshyakAra elsewhere ( saMskrutaM manaH Atmadarshane karaNaM)..The Atman is sAkshi chetaH kevalO nirguNascha, so the 'socalled' intellect itself one of the drushya (object) of that consciousness / sAkshi.  Nevertheless, you cannot deny the fact that you have no other instrument of knowledge through which we can talk and give big discourses on Atmaikatva jnAna, or we can talk of ourselves as avidyAvanta or vidyAvanta.  BTW, I don’t know, if you prabhuji-s are doing these exercises without using this instrument of yours😊And in adhyAsa bhAshya bhAshyakAra highlighted this very issue and clarifies that it is an innate tendency of the human mind to confound the AtmAnAtma.  All human kriya and kriyAphala (anubhava) etc. presupposes intellection and intellection itself is based on this natural (svAbhAvika) error.  And further clarifies that since avidyA is no actual concept of Atman, the socalled avidyA neither belongs to paramAtman (kUtastha parishuddha chaitanya nor pratyagAtman (kshetrajna / vijnAnAtma) in the pAramArthika sense and Atman can never be perceived and conceived by the mind and mind itself being a adhyArOpita / adhyastha on the self.  But at the same time,  as said above, the vidyAvidya vyavahAra cannot take place without the practical usage of this antaHkaraNa which is contextually different from entirely inert things like chair, table, ghata in which there is obviously no question of avidyA and related trauma nor there is any chance of jnAnOtpatti.  

Hari Hari Hari Bol!!!
bhaskar