[Advaita-l] dRShTi-sRShTi definitions in the advaitasiddhi

[Praveen R. Bhat]

Namaste Chandramouliji,

On Tue, Aug 15, 2017 at 2:38 PM, H S Chandramouli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

>
> > I had thought of  withdrawing at this stage, what with threats of harsh
> > response etc.

​Threats?!!! I just said that I didn't mean to be harsh when I said that
your Sanskrit translation is opposed to Hindi meaning derived by Swamiji
and suggested that you check someone who knows Hindi. It was not a threat
in any sense of the word! Yet, since you felt it was a threat, I offer my
apologies herewith. Its very unfortunate that dialogues between us have
fallen apart badly for no reason apparent to me!


> But I felt it may send a wrong message to any others who
> > might be following the thread that the above conclusion is correct. Hence
> > decided to address the Forum directly with my response.
> >
>
As I said, ​I do not know what​ the dispute is since your quotation today
along with translation is not different than what I am saying. To clarify,
I just said that यत् and तत् refer to कर्म (what is seen) and what is
created. You said they are आत्मन्। I supply आत्मन् as कर्ता of the क्रिया,
you will have to supply a कर्म। Both mean the same thing eventually. The
only dispute is that you seem to think this is mere अवस्थात्रयविवेक while I
am saying that it is a वाद for मुक्तिकारकज्ञान। All प्रक्रियाs have the
same goal and this is not अवस्थात्रय since there are no three अवस्थाs
talked about. It is just said that what is seen/ dreamt, is created, by
आत्मा। It may be noted that I have always stuck to जीवोब्रह्मैव नापरः and
said it many times across many threads that DSV jIva is not भ्रान्तजीव as
someone just keep on repeating endlessly. This is precisely what the quote
below as well as the English translation too says:

>
> > This time I am copying from a paper by Sri Swaminathan on Advaita Siddhi
> > prepared by him under the guidance of Sri MM Krishnamurthy Shastrigal who
> > needs no introduction here.  He quotes from AS page 536
> >
> > << द्ृष्टिसृष्टौ च "
> ​​
> एवमेवास्मादात्मनः
> ​​
> सर्वे प्राणाः सर्वे लोकाः सर्वे
> > देवाः सर्वाणि भूतानि व्युच्चरन्ति इति  श्रुतिः सुप्तोत्थितजीवात्
> ​​
> > प्राणादिसृष्टि-प्रतिपादयन्ती  प्रमाणम्  >>
> >
> > Translation by Sri Swaminathan  << The Sruti  “ from this Atman, all
> > Pranas, all worlds, all Vedas, all elements are born “, which maintain
> the
> > creation of Prana etc from the Jiva after waking from sleep are proof
> > >>
>

​To sync in with earlier Hindi translation of अज्ञात सत्ताक वस्तुएँ​ are "
​
सर्वे प्राणाः सर्वे लोकाः सर्वे देवाः सर्वाणि भूतानि" here. Please note the
सामानाधिकरण्यम् (apposition) between 5th cases अस्माद् आत्मनः and जीवात्
across the Shruti statement quoted and the vision of Drishti-Srishti
established. This is also what I have been maintaining all along every DSV
discussion. I'm correcting the words above as its a typo:
​
प्राणादिसृष्टिं प्रतिपादयन्ती, unless you have a different reading.

The अन्वय of the above for clarity before translation would be so:

   - दृष्टिसृष्टौ च "सुप्तोत्थितजीवात् प्राणादिसृष्टिं" प्रमाणं
   प्रतिपादयन्ती। And in DSV, [that] maintains/ shows the creation of Prana,
   etc (all worlds, all Vedas, all elements), from Jiva after [his] waking up
   from sleep as proof/ valid.
   - का सा प्रतिपादयन्ती? What is that which maintains/ proves?
   - श्रुतिः। Shruti statement.
   - पुनः का सा श्रुतिः?
   ​ Which is that Shruti statement, again?
   - "
   एवमेवास्मादात्मनः
   ​​
   सर्वे प्राणाः सर्वे लोकाः सर्वे देवाः सर्वाणि भूतानि व्युच्चरन्ति" इति
   श्रुतिः। The Shruti statement thus: "From this Atman, all Pranas, all
   worlds, all Vedas, all elements".

There is a beautiful statement immediately after this statement by MS to
pre-refute the Purvapakshi on page 536 of AS: न च "सुषुप्तौ
प्राणादिपञ्चकस्य सत्त्वात् किमर्थं पुनः सृष्टिः?" इति वाच्यम्। And it
should not be asked "Why again is there creation of all those five starting
from Prana which exist in deep-sleep?"

This very much proves the DSV that each time a person wakes up the creation
of the world is afresh from जीव who is आत्मा who is प्रत्यगात्मा who is
ब्रह्म and since he is the creator, ईश्वर।

I rest my case since I have nothing more to add.

I am very thankful to Chandramouliji for bringing out DSV statements from
various works, with links to books as well, which helped me deepen my own
understanding. I look forward to Anandji's wonderful posts.

gurupAdukAbhyAm,
--Praveen R. Bhat
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