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

H S Chandramouli hschandramouli at gmail.com
Wed May 25 03:27:51 CDT 2016

Dear Sri Anand Ji,


Thank you very much for the response.


On Tue, May 24, 2016 at 9:40 PM, Anand Hudli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> << 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:
> http://www.advaita-vedanta.org/archives/advaita-l/2011-June/027807.html
> Anand
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