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

[Venkatraghavan S]

Namaste Sri Chandramouli ji,

I'm sorry but I don't see how you draw the conclusion that PrakashAnanda
only accepts ज्ञानाध्यास, and not अर्थाध्यास - the two always occur
together, I haven't encountered a situation where one exists but not the
other.

By definition, ज्ञानाध्यास  is an अविद्या  वृत्ति located in the kAraNa
sharIra. Now if you say that PrakashAnanda holds that only jnAnAdhyAsa
occurs, with no corresponding arthAdhyAsa outside, how can one account for
the specific location perceived of external objects, in statements like "I
see a snake there", "silver here" etc?

Please can you elaborate for the reasons that led you to such a conclusion?

Such an interpretation would be akin to the AtmakhyAti of vijnAna vAda, not
the anirvachanIya khyAti of advaita, which includes PrakashAnanda's
prakriya.

Regards,
Venkatraghavan
On 10 Jun 2016 12:41 p.m., "H S Chandramouli via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:

> Dear Sri Sadananda Ji,
>
> Pranams.
>
> Regret the ambiguity. Resending with corrections. Hope this is clear.
>
> Regards
>
>
> Dear Sri Anand Ji,
> >
> >
> >
> > Namaste.
> >
> >
> >
> > *Anand Ji* ;
> >
> >
>
> >   << 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.>>,
> >
> >
>
> > *C *;
> >
> >
>
> > The position is clarified in इष्टसिद्धि itself immediately thereafter
> > while refuting the objections raised by the opponents.
> >
> >
> >
> > Quote from इष्टसिद्धि ( translation by A J Alston as appearing in the
> > work “ The Method of the Vedanta “. This itself is a translation of the
> > sanskrit work Vedanta Prakriya Pratyabhijna by Sri SSS)  << 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.
> >
> >
> >
> > 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.
> >
> >
>
> > *Anand Ji* ;
> >
> >
>
> >   <<  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.>>
> >
> >
> >
> > *C* ;
> >
> >
>
> > It applies equally well to the first alternative of DSV mentioned in
> > Sidhantaleshasamgraha namely  << What is perceived is Created ( both
> > jnAnAdhyAsa and arthAdhyAsa ) >>.
> >
> >
>
> > *Anand Ji* :
> >
> >
>
> >   << PrakAshAnanda only logically developed what was already available to
> > him
> > through previous AchAryas.>>,
> >
> >
>
> > *C *;
> >
> >
>
> > 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 ) “.
> >
> >
> >
> > Regards
> >
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