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

[Raghav Kumar Dwivedula]

Namaste Sudhanshu ji
Thank you for the references clearly establishing the DSV prakriyā presence
in PTB.


On Wed, 14 Jan 2026 at 11:56 AM, Sudhanshu Shekhar via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> 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.


Regarding what you write above - Intriguingly this same clear validation of
DSV by śruti by saying in effect that “the entire world
merges in suṣupti and there is
fresh creation during waking” - is accepted by SSSS too. He does not
realize he is accepting DSV.


Om


>
> 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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