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

[Venkatraghavan S]

Namaste Sri Anand,
I don't know where the reference Sri Bhaskar uses to construct his argument
occurs - it would be helpful if he shares it with the group (i.e provide
the sentence and where exactly it occurs).

This is what I was able to find in SandhyAdhikaraNam (BS 3.2.4) -
पारमार्थिकस्तु
नायं सन्ध्याश्रयः सर्गः वियदादिसर्गवत् — इत्येतावत्प्रतिपाद्यते;
however, I don't think BhAshyakAra's intention was to say that the waking
world had pAramArthika sattA, for in the next line he immediately says this
so that people don't get the wrong idea: न च वियदादिसर्गस्याप्यात्यन्तिकं
सत्यत्वमस्ति ; प्रतिपादितं हि ‘तदनन्यत्वमारम्भणशब्दादिभ्यः’ (ब्र. सू.
२-१-१४) इत्यत्र समस्तस्य प्रपञ्चस्य मायामात्रत्वम् |

Regards,
Venkatraghavan

On Mon, May 16, 2016 at 8:08 AM, Anand Hudli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> On Fri, May 13, 2016 at 5:56 PM, Bhaskar YR via Advaita-l
> < advaita-l at lists.advaita-vedanta.org> wrote:
> > This can be answered in two ways. First, adhikAri-bheda can be a
> consideration which required Shankara to accept the difference between
> jAgrat and svapna states. Ananda-bodhendra Sarasvati in his commentary on
> the Yoga Vasishtha says
> >
> >>  Kindly pardon me for the interruption, is this vyAkhyAna kAra from
> vivaraNa school prabhuji??  Just curious to know nothing else.
> >
>
> The philosophy of Yoga Vasishtha is somewhat different from Shankara's
> advaita but there are many common points as well. Ananda-bodhendra is said
> to have been a disciple of Gangadharendra Sarasvati of the 19th century.
> PrakAshAnanda derives his DSV/ekajIvavAda from Gaudapada, Brahmasiddhi,
> Ishtasiddhi, Yoga Vasishtha, and of course Shankara's works. He accepts the
> VivaraNa school's view that Brahman is the Ashraya for avidyA.
>
> >
> > , "jIvanmuktAnAM dRShTyA dRShTi-sRSHhTivAdasyaiva shAstre
> pratiShThApanAditi bhAvaH". From this it is clear dRShTi-sRShTi-vAda, which
> holds dream and waking states are nondifferent, is suitable for advanced
> sAdhakas or even jIvanmuktas,
> >
> >>  IMHO its all depends on through which drushti he (Jeevan mukta) would
> see the srushti...whether it is brahmaikatva drushti, samatva drushti or
> samyak drushti or something else.  In any case, shankara clarifies what
> would be the samyak drushti of the jnAni after the realization in chAndOgya
> :  prAk sadAtma vijnAnAt svAtmanOnyasmAt sataH pANAdernAmAntasya utpatti
> pralayaU abhUtAm.  SADAATMA VIJNAANE TU SATI EDAANEEM SVAATMATA EVA
> SAMVRUTTAU, tathA sarvOpyanyO vyavahAraH Atmana eva vidushaH.  The bhAshya
> vAkya is self-explanatory.  According to shankara jnAni is nothing but
> brahman and brahman is the kAraNa for the srushti-stiti-laya of the jagat,
> jnAni / brahman realizes that everything (including vyavahAra) from HIM
> only.  In this sense EJV holds good, since here jnAni was erstwhile 'jeeva'
> only.  In this view point only shankara says svapna kartru is brahman only
> hence no difference between jAgrat and svapna prapancha.
> >
> >
> > whereas the brahmasUtras' method of treating the two states as different
> mainly for "beginners" and "intermediate" level mumukShus.
> >
> >>  interestingly while stating the difference, shankara brings in
> pAramArtikatvaM to the waking world.
>
> Where exactly does he say the waking world is pAramArthika? In fact,
> Shankara says quite the opposite in his BhAShya on the sUtra lokavattu
> lIlAkaivalyam (2.1.33). na ceyaM paramAthaviShayA sRShTishrutiH
> avidyAkalpitanAmarUpavyavahAragocaratvAt...
>
>
>
> >
> > Second, as Shri Venkatraghavanji pointed out, Shankara's intention in the
> brahmasUtras was to refute vijnAnavAdins' arguments, not those of
> GauDapAda, which he does accept.
> >
> >>  Not only while refuting the vijnAna vAda, but also independently
> shankara observes in 'sandhyAdhikaraNa'  that jAgrat prapancha is Ishwara
> srushti and in its kAraNa rUpa pAramArthika satya  and svapna srushti is
> mithya eva there is no 'smell' of pAramArthika in svapna prapancha.  As far
> as my limited knowledge goes nowhere shankara categorically says this jagat
> is the creation of jeeva who is endowed with avidyA / ajnAna.  I have seen
> quotes on nAsatO vidyate bhAvO from geeta to prove the jagan mithyatva it
> is really amusing to say the least, this verse is about mithyatva of
> arjuna's shOka, mOha and cause for it is his (arjuna's) avidyA / adhyAsa.
> If everything is mithyA and kalpita geetAchArya would not have said na
> tvevAhaM jAtu nAsaM na tvaM neme janAdhipAH, na chaiva na bhavishyAmaH
> sarve vayamataH paraM etc. And if everything is mithyA / kalpita of arjuna,
> geetAchArya would not have taken the trouble  of showing his 'vishwarUpa'
> and declaring yad yad vibhUti matsatyaM etc.  :-) What is kalpita (asat)
> here is arjuna's shOka-mOha, rAga dvesha, sukha-duHkha, sheeta-ushNa and
> the kAraNa for this is arjunA-s parichinna drushti, avidyA drushti,
> aparipUrNa avidyA kalpita drushti that bheeshma drONAdi-s are his kith and
> kin and attachement to them & his wrong perception that killing them would
> bring him the sorrow.  Those who quote this verse in support of jagan
> mithyatva should atleast understand that this verse is not there to prove
> that battle field of kurukshetra, geetAchArya Krishna, geetOpadesha,
> vishwarUpa of Ishwara are all figment of imagination of avidyAvanta Arjuna
> (jeeva).
> >
> > Hari Hari Hari Bol!!
>
> If you take the view of DSV/ekajIvavAda, the entire Gita upadesha is for
> the draShTA, the person who studies it for liberation. He/she does not have
> to worry if Arjuna imagined everything in his mind, etc. Arjuna himself is
> imagined by the draShTA. The same anology of a dream tiger waking you
> up, i.e. liberating you, can be applied.
>
> Anand
> _______________________________________________
> Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
> http://blog.gmane.org/gmane.culture.religion.advaita
>
> To unsubscribe or change your options:
> http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
>
> For assistance, contact:
> listmaster at advaita-vedanta.org
>