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

Praveen R. Bhat bhatpraveen at gmail.com
Tue May 24 07:59:30 CDT 2016

Namaste Ryan ji,

On Tue, May 24, 2016 at 4:50 PM, Ryan Armstrong <ryanarm at gmail.com> wrote:

> Thank you for this explanation.

You're welcome.

> I see that I had taken your comment out of the context of the discussion.

No worries, that happens to most of us in a non-realtime communication. :)

In the ChAndogya, the section beginning with सदेव सोम्येदमग्र आसीत् (Ch. 6.
> 2. 1) describes the One becoming or, appearing to become, many.
> As I understand it, this is the process called अन्वय.
> From Khanda 8, the "inverse" process व्यतिरेक is employed, moving
> "backward" as it were, going to the source, to the source of that source
> etc. until the ultimate source is arrived at.
That may well be seen this way, although it seems to me more of an
अध्यारोप-अपवाद method but...

> It is also my understanding that some students would be more inclined to
> one or the other of these approaches.

... I'm afraid you may be mixing up things if you make this above statement
to mean as a choice "between अन्वय co-presence and व्यतिरेक co-absence"
instead of "between SDV and DSV". If not, ignore the rest of this
paragraph. Both are needed in both DSV and SDV to find out what is seen to
exist together and what isn't. Or in other words, what comes and goes and
what remains. The त्रिकालाभादितसत् ever-existing reality is what is arrived
at which is आत्मा one's own self.

> So the question(s) that arises is:
> Is this an assumption on my part - that there is an inclination to one or
> the other based on संस्कार built up?

Between an inclination to SDV or DSV, yes. This inclination may change as
one is exposed to more prakriyAs and traditional works!

> And if this is so, would DSV/SDV not be more of an approach used by the
> guru based on the student's "make-up" rather than a definitive statement of
> "fact"?

The first part of your sentence is precisely what I am saying. However, it
is any prakriyA is to be taken as a fact, though not the ultimate truth,
for it to work well, because the solution and the problem work at the same
level of reality. That is, in the case of SDV, a vyavahArika fact and in
the case of SDV, prAtibhAsika fact=vyavahArika fact, so to say.

--Praveen R. Bhat
/* Through what should one know That owing to which all this is known!
[Br.Up. 4.5.15] */

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