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

[Srinath Vedagarbha]

On Wed, May 18, 2016 at 8:59 AM, H S Chandramouli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

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> Reg your observation
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> << 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.  >>,
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>  Also
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> << 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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>  It may be noticed that there is no mention of either jiva or Brahman
> endowed with avidya assuming jivahood as the Creator. Can this citation not
> then be considered as SDV itself similar to the Bhashya as for example on
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> स ईक्षत लोकान्नु सृजा इति ॥ स इमांल्लोकानसृजत । (sa IkSata lokAnnu sRjA iti
> || sa imAMllokAnasRjata | ) ( aitareya )
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> and similar srishti statements in other shrutis.
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>

You are correct, all statements which seems to yield to alternate meanings
must be reconciled (saManvaya) with other explicit shruti/smriti vAkya-s.

For example:

 paramOpaniShad explains (in the context of wherever/whenever shruti
equates this jagat to dream) on how one must understand such sentences as
-- 

"anitva vikAritva pAratantraAdi rUpataH | svapnAdi sAMyam jagatO, na tu
bhOdha nirvatyAtA | sarvajnasya yatO vishNuH  sarva dvaita pratIyatE |
bhOdhAsahaM tato naitat kMtvAjnAvashamasya hi"

Wherever this world is said to be akin to dream in shAstras, it has to be
understood not as something which is "nirvatya" or mithya .  It is said so
because both are similar in sense of their anityatva, vikAritva and
pAratantryatva. When this dvaita jagat is in Vishnu's knowledge (pratIti)
and since He is sarvajna, how can His knowdge is brAnti and how can this
jagt be mithya?

Jagat sristi is Brahman's svalaxaNa (and not due to association with
avidyA)  is quite explicit in bhAgavata 10th skanda 5th slOka --

EkaM paraMjyOtir ananyam adhvayam sva-smastAyA nitya nirastakalmaSaM,
brahmAkhyam asyOdhbhavanAdi hEtubhiH sva-lakShaNai lakShitabhAva nivrutim


/sv