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

[Sudhanshu Shekhar]

Namaste Ananta Chaitanya ji.

Thanks for these and the earlier excellent quotes from a wide range of
> texts establishing DSV, although clear in Shruti, perhaps hidden in
> bhAShya. They can be useful for some sAdhakas, if not all. Those who can't
> even agree to such a sambhAvana are being plain adamant, showcasing the
> adage: if all you have is a hammer, everything looks like a nail.
>

Please see the clarity with which VivaraNa Prameya Sangraha explains:

तर्ह्यहङ्कारः किमुपादानः ? किंनिमित्तः ? किंस्वरूपः ? किम्प्रमाणकः ?
किंकार्यः ? किमिति सुषुप्तौ नास्तीति चेत्, उच्यते –

अहङ्कारस्याऽनाद्यनिर्वचनीयाऽविद्या उपादानम्, अविद्यायाः
परमेश्वराधिष्ठितत्वं निमित्तम्, ज्ञानशक्तिक्रियाशक्तिद्वयं स्वरूपम्,
कूटस्थचैतन्यं प्रमाणम्, कर्तृत्वभोक्तृत्वादिकं च कार्यम् ।
सुषुप्तेरन्तःकरणप्रलयरूपत्वान्न तत्र सद्भावः । *यद्यपि क्रियाशक्तिरूपः
प्राणः सुषुप्तौ वर्तते, तथापि प्राणस्याऽहङ्कारादन्यत्वे तल्लयो न विरुध्यते *।
*अनन्यत्वे च प्राणांशं विहायाऽवशिष्टस्य लयः कल्प्यताम् *।*
दृष्टिसृष्टिसमाश्रयणे तु सुप्तपुरुषं प्रति सर्वलयो मुख्य एव सेत्स्यति । *

(If ahamkAra is kArya) Then what is the material cause of ahamkAra? What is
the nimitta thereof? What is its swarUpa? What is the pramANa for ahamkAra?
What are the kArya of ahamkAra? Whether ahamkAra sustains during sushupti
or not?

In response, it is said - the upAdAna of ahamkAra is beginning-less
anirvachanIyA avidyA. The fact that avidyA has Supreme Lord as the
substratum is the nimitta for ahmakAra. This ahamkAra has twin-swarUpa in
the form of jnAna-shakti and kriyA-shakti. The pramANa for ahamkAra is
immutable consciousness Itself. Doership and enjoyership are its kArya.

*IMPORTANT*

During deep sleep, there is merger of antah-karaNa (in avidyA). Hence,
there is no existence of ahamkAra in deep sleep. Even though prANa, in the
form of kriyA-shakti (of ahamkAra) continues during sushupti, still if
prANa is accepted as different from ahamkAra, then it is no contradiction
to aver that ahamkAra merges during sushupti. If on the other hand, one
holds that prANa is not different from ahamkAra, then accept the merger of
ahamkAra during sushupti leaving the prANa-portion behind.

*[This all so far is said in srishTa-drishTi-vAda.] In case of
drishTi-srishTi-vAda, however, with respect to the asleep jIva, the primary
merger of entire world (including prANa) stands accepted/proved. *

This gives us a very important parameter to know as to whether Shruti is
talking about DSV or SDV. If the creation of prANa in waking, after
sushupti, is being spoken by Shruti -- it is 100% sure that DSV is being
spoken because in SDV, prANa does not merge in sushupti.

With this touchstone, the following Shruti irrefutably proves DSV:

*KaushItakI 3.3* ‘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)

*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 ॥

Regards.
Sudhanshu Shekhar.