[Advaita-l] Shankara and DrishTi-SrishTi vAda - eka jeeva vaada

[H S Chandramouli]

Dear Sri Anand Ji,
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> Namaste.
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> I recall the following statement from one of your earliest posts on
> DSV/EJV.
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>  << Regarding DSV/ekajIvavAda, not just PrakAshAnanda but even the
> AchAryas of
> the vivaraNa school have shown a definite leaning towards it. Commenting on
> the nRsiMhottaratApanIya upaniShad text, "ihedaM sarvaM dRShTvA",
> VidyAraNya says,"iha pratyagAtmani idaM sarvaM jagaccharIracatuShTayarUpaM
> dRShTvA sRShTvA dRShTireva hi sRShTiH ityarthaH", thus accepting the
> dRShTireva sRShTiH principle. Again, in his summary called the
> brihadAraNyakabhAShyavArtikasAra, VidyAraNya says darshana is itself
> sRShTi:
> yena yad dRshyate tattu tena sRShTaM svakarmaNA|
> dRshyasya bhrAntirUpatvAt darshanaM sRShTirucyate|| >>.
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>  In this regard, I quote from Sidhntaleshasamgraha the following.
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> << Those, however, who maintain that perception is creation (
> drishti-srishti-vadins ) accept, for the whole world of waking, creation
> contemporaneous with perception, since the uncognized reality of what is
> assumptive is unintelligible;  ….. >> ( section 3.71, page 298, chapter
> II ) >>
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> and
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> << Another variety, however, of the view that perception is creation is
> that which is thus shown in the Sidhantamuktavali etc : perception itself
> is the creation of the universe, since there is no evidence of the
> difference of the seen from the seeing; also because of the traditional
> Code “ The wise ones declare this world to be but of the nature of
> cognition; others, of defective vision, are deluded and see it as having an
> objective nature “.>> ( Section 3.72, page 301, Chapter II ).
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> It is thus clear that in different versions of DSV, apart from the number
> and nature of Jivas, there is this major difference concerning the nature
> of srishti itself, namely
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> 1.    What is perceived is Created ( both jnAnAdhyAsa and arthAdhyAsa )
>  and
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> 2.    Perception itself is Creation( only jnAnAdhyAsa ).
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> Unfortunately it is not clear from Sidhantaleshasamgraha if both these
> views were prevalent prior to  the time of Sri Vidyaranya Swami (
> fourteenth century ). But the reference to Sidhantamuktavali in respect of
> the latter view leads to the conclusion that perhaps Sri PrakAshAnanda (
> sixteenth century ) was the originator of this view. Is this correct??. If
> true then it would not be correct to claim that the postulate of Sri
> PrakAshAnanda and that school of thought  is what is intended or endorsed
> by Swami Vidyaranya or for that matter by the AchAryas of
> the vivaraNa school. Kindly clarify.
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> Regards
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