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

Anand Hudli anandhudli at hotmail.com
Tue May 24 11:10:59 CDT 2016

<< It is clear that in following the *Yoga*-*Vasishtha* in this regard
*Prakasananda* makes a departure from the *Advaita* tradition handed down
from *Sankaracharya*.  While both *Prakasananda* and the
*Yoga*-*Vasishtha* deny
the existence of objects when not perceived, *Sankaracharya* not only
admits their existence but also holds that they exist in the same form in
which they are known*.  Sri Sankara’s* views on the matter are clearly set
forth in his commentary on*Brahma*-*sutra*, II.2.28.  His refutation of the
*Buddhistic* school of *Vijnanavada* in his commentary on the same sutra
applies as well to *Prakasananda*’*s**drishti-srishti-vada*.>>.

It is important to note that some scholars believe there is definite
influence of GauDapAda on the Yoga Vasishtha. The "missing link" between
PrakAshAnanda and Shankara is indeed GauDapAda. Although we find that
GauDapAdAchArya put forth the ajAtavAda, his treatment of dream and waking
states on the same footing is the key link that PrakAshAnanda's DSV/EJV has
with the advaita paramparA of Shankara. Further, there is ample room for
different prakriyAs in Shankara's system. There is no fixed upper bound on
the number of such prakriyAs. This principle has been well accepted by
Sureshvara in his famous verse "yayA yayA bhavetpuMso vyutpattiH
pratyagAtmani..." which has also been quoted by MadhusUdana in his
siddhAnta bindu to make the same point. For further explanation, please see:



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