[Advaita-l] [advaitin] request for PTB support for DSV and EJV

[Sudhanshu Shekhar]

Namaste Michael ji.

Would our esteemed members kindly contribute Prasthanatraya Sankara bhasya
> references/citation that support Drsti Srsti vada and/or Eka jiva vada.
>

Entire MANDUkya is predominantly DSV/EJV. So, I am not giving any reference
from there. You may treat entire MANDUkya as DSV reference.

Wherever Shruti/bhAshya describe the following, DSV is understood to have
been propounded:

(a) merger of entire world (including prANa) during deep sleep,

(b) Identity of waking/dream,

(c) Waking is treated not as vyAvahArika, but as prAtibhAsika,

(d) Only one jIva is propounded

*Reference from prasthAna-trayI-bhAshya (other than MANDUkya)*:

1. *ChhAndOgya Upanishad 8.5.4 bhAshya*: अत्यल्पमिदमुच्यते । *जाग्रद्विषया
अपि मानसप्रत्ययाभिनिर्वृत्ता एव*,
सदीक्षाभिनिर्वृत्ततेजोबन्नमयत्वाज्जाग्रद्विषयाणाम्.

Reference:  R Krishnamurti Shastri ji writes in page 268 of SLS that
ChhAndogya Upanishad 8.5.4 refers to drishTi-srishTi-VAda. He says
“ब्राह्मलौकिकपदार्थानां स्वरूपविचारावसरे 'अत्यल्पमिदमुच्यते जाग्रद्विषयाऽपि
मानस प्रत्ययाभिनिर्वृत्ता एव' इत्यादि *छान्दोग्याष्टमपञ्चमभाष्यमपि श्रुतेः
दृष्टिसृष्टिपरत्वे प्रमाणम्* ।”.

2. *BSB 1.3.30* - स्वापप्रबोधयोश्च प्रलयप्रभवौ श्रूयेते — ‘यदा सुप्तः
स्वप्नं न कञ्चन पश्यत्यथास्मिन्प्राण एवैकधा भवति तदैनं वाक्सर्वैर्नामभिः
सहाप्येति चक्षुः सर्वै रूपैः सहाप्येति श्रोत्रं सर्वैः शब्दैः सहाप्येति मनः
सर्वैर्ध्यानैः सहाप्येति स यदा प्रतिबुध्यते यथाग्नेर्ज्वलतः सर्वा दिशो
विस्फुलिङ्गा विप्रतिष्ठेरन्नेवमेवैतस्मादात्मनः *सर्वे प्राणा* यथायतनं
विप्रतिष्ठन्ते प्राणेभ्यो देवा देवेभ्यो लोकाः’ (कौ. उ. ३ । ३) इति

Reference: KaushItakI 3.3 has been held to propound DSV by VidyAraNya SwamI
ji, Anandagiri and RatnaprabhA.

3. *Aitareya Upanishad BhAshya 1.3.12* states - त्रयः स्वप्ना
जाग्रत्स्वप्नसुषुप्त्याख्याः । ननु जागरितं प्रबोधरूपत्वान्न स्वप्नः । *नैवम्
; स्वप्न एव* । कथम् ? परमार्थस्वात्मप्रबोधाभावात्
*स्वप्नवदसद्वस्तुदर्शनाच्च* ।

4. *BrihadAraNyak BhAshya 4.3.19 *says -  ‘न कञ्चन कामम्’ इति
स्वप्नबुद्धान्तयोः अविशेषेण सर्वः कामः प्रतिषिध्यते, ‘कञ्चन’
इत्यविशेषिताभिधानात् ; तथा ‘न कञ्चन स्वप्नम्’ इति — *जागरितेऽपि यत् दर्शनम्
, तदपि स्वप्नं मन्यते श्रुतिः*, अत आह — न कञ्चन स्वप्नं पश्यतीति ; तथा च
श्रुत्यन्तरम् ‘तस्य त्रय आवसथास्त्रयः स्वप्नाः’ (ऐ. उ. १ । ३ । १२) इति ।

5. *Prashna Upanishad 4.7 and 4.8* - स यथा सोम्य वयांसि वासोवृक्षं
सम्प्रतिष्ठन्त एवं ह वै *तत्सर्वं पर आत्मनि सम्प्रतिष्ठते* ॥

Just as a bird sits on the tree where its nest is there, similarly, this
entire world situates in Supreme Atman in sushupti.

Reference: Swami Paramarthananda in his Vichara Sagara book, page 1445,
says that *Prashna Upanishad 4.8 propounds DSV*. Basically, in SDV, the
entire world does not merge during sushupti, but in DSV, the entire world
merges and there is fresh creation during waking.

6. *BrihadAraNyaka Shruti 2.1.20*: स यथोर्णनाभिस्तन्तुनोच्चरेद्यथाग्नेः
क्षुद्रा विस्फुलिङ्गा व्युच्चरन्त्येवमेवास्मादात्मनः *सर्वे प्राणाः* सर्वे
लोकाः सर्वे देवाः सर्वाणि भूतानि व्युच्चरन्ति तस्योपनिषत्सत्यस्य सत्यमिति
प्राणा वै सत्यं तेषामेष सत्यम् ॥ २० ॥

As a spider moves along the thread it produces, and as from a fire tiny
sparks fly in all directions, so from this AtmA emanate all prANa, all
lOka, all deva and all bhUta. Its secret name (Upanishad) is “the Truth of
truth”. The prANa is truth and It is the Truth of that.

Reference: Advaita Siddhi says - दृष्टिसृष्टौ च ‘एवमेवास्मादात्मनः सर्वे
प्राणाः सर्वे लोकाः सर्वे वेदाः सर्वाणि भूतानि सर्व एत आत्मनो
व्युच्चरन्ती'ति श्रुतिः सुप्तोत्थितजीवात् प्राणादिसृष्टिं प्रतिपादयन्ती
प्रमाणम् ।

Hari Om BhAskar prabhu ji.

//No, I doubt we can find any supporting statements of DSV in shankara’s
PTB.//

You certainly then are contradicting Anandagiri Swamiji and other AchAryAs
of sampradAya who have expressly stated Shruti/PTB portions to refer to
DSV.

//theory of DSV which is more or less vijnAnavAda of Buddhism which
shankara himself taken it for refutation in sUtra bhAshya.//

Sir, portions of vijnAnavAda are admissible in VedAnta. BhAshyakAra
says - ‘प्रज्ञप्तेः
सनिमित्तत्वम्’ (मा. का. ४ । २५) इत्यादि एतदन्तं *विज्ञानवादिनो बौद्धस्य
वचनं* बाह्यार्थवादिपक्षप्रतिषेधपरम् *आचार्येणानुमोदितम्* । The rejection of
existence of external object is accepted in both VijnAnavAda and Advaita
VedAnta/DSV/SDV. While DSV says that the waking objects are prAtibhAsika,
SDV holds them to be vyAvahArika. That much is the difference. However,
both vyAvahArika and prAtibhAsika are illusory.

//but definitely not in the sense that jagat is the mental creation of
conditioned mind of eka jeeva like I am so and so, creating this whole
world including chetanaachetana vastu out of my own whims and fancies//

The notion of "I" is also created along with chetanAchetana vastu. Just
take the dream-example and equate it completely to waking. All doubts will
be resolved.

Regards

Sudhanshu Shekhar.

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