[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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> Reg  << The इष्टसिद्धि, in a
> section called "दृग्दृश्ययोर्भेदनिरासः", refutes the notion of difference
> between the seer and seen. PrakAshAnanda makes use of this effectively to
> deny any separate existence of the creation from the seer.>>,
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> the position is clarified in इष्टसिद्धि itself immediately thereafter
> while refuting the objections raised by the opponents.
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> Quote from इष्टसिद्धि ( translation by A J Alston as appearing in the
> work “ The Method of the Vedanta “)  << There is no defect at all in our
> view. For we accept that the universe is the work of mAyA. And mAyA and its
> effects are indeterminable as either a reality or as an unreality. On our
> system, there is not even a suspicion of the defects that affect the
> doctrine that the world is totally real and the doctrine that it is totally
> unreal >>. Unquote.
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> Thus the position of इष्टसिद्धि is very different from the position taken
> by PrakAshAnanda that << Perception itself is Creation( only jnAnAdhyAsa )
> >> . This statement ( attributed to PrakAshAnanda in Sidhantaleshasamgraha
>  ) is also  very different from what you state above that  “PrakAshAnanda
> makes use of this effectively to
> deny any separate existence of the creation from the seer”. SDV also
> holdson to such a view.
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> Also  your statement  <<  Besides,
> VidyAraNya has also accepted the दृष्टिरेव सृष्टिः principle in his
> commentary on the nRsiMha-uttaratApanIya upanishad and the brihadAraNyaka
> vArtikasAra (दर्शनं सृष्टिरुच्यते), which I quoted earlier.>> applies
> equally well to the first alternative of DSV mentioned in
> Sidhantaleshasamgraha namely  << What is perceived is Created ( both
> jnAnAdhyAsa and arthAdhyAsa ) >>.
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> Reg  << PrakAshAnanda only logically developed what was already available
> to him
> through previous AchAryas.>>,
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> PrakAshAnanda himself does not refer to any earlier work in his book
> Vedanta Sidhantamuktavali in support of his postulate. On the otherhand he
> quotes  the Svetasvatara Upanishad mantra as the defining vAkya for his
> postulate. Clearly showing that it is an independent postulate not based on
> any previously available prakriyas through previous AchAryAs. Can you
> please cite any other previous work which clearly postulates that “Perception
> itself is Creation( only jnAnAdhyAsa ) “.
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> Regards
>