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

[Venkatraghavan S]

Thanks Subbuji, I will look out for this work.

Regards,
Venkatraghavan

On 15 Aug 2017 6:21 p.m., "V Subrahmanian" <v.subrahmanian at gmail.com> wrote:



On Tue, Aug 15, 2017 at 9:58 PM, Venkatraghavan S via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste,
> I believe one of the conclusions from vAcaspati mishrA's nAna avidyA paksha
> is not only multiple jIvas, but multiple Ishvaras and multiple universes
> too! The logic is that Ishvara in this matam is kalpita or imagined due to
> jIva's avidyA. The universe is also a creation of that avidyA.
>
> Therefore, the avidyA of each jIva is responsible for the projection of a
> unique universe, and along with it an Ishvara that the jIva imagines is the
> creator, sustainer and destroyer of that universe. Upon the rise of jnAna,
> that individual jIva's avidyA is destroyed, along with that jIva's universe
> and that jIva's imagined Ishvara.
>

In the Siddhāntakalpavalli of Sri Sadāśivabrahmendra, the above is what
likened to a cloth and each jiva getting mukti is like one strand of the
cloth getting removed.

नन्वेतस्मिन्पक्षे कस्याविद्याकृतः प्रपञ्चः स्यात् ।
विनिगमकाभावादिह सर्वाविद्याकृतः स इत्येके ॥ १.४५

His own commentary: नन्वस्मिन्पक्षे कस्याविद्यया परप्ञ्चः
कृतोऽस्त्वित्याशङ्क्य विनिगमनाविरहात् सर्वाविद्याकृतः
अनेकतन्त्वारब्धपटवदिति केषांचिन्मतेन उत्तरमाह - नन्विति । एवं च एकतन्तुनाशे
महापटस्येव तत्साधारणजगतो नाशे शेषतन्तुभिः पटान्तरसेव जगदन्तरोत्पतिरिति भावः
।  ४५

The next verse is what I think exactly matches the case you describe above:

अन्ये तु सङ्गिरन्ते तत्तदविद्याविनिर्मितं विश्वम् ।
प्रतिपुरुषमेव भिन्नं भवति यथा शुक्तिरजतमिति ॥ १.४६

Here, the shukti-rajata example is exaplained: each person's perception of
the prātibhāsika rajata is the product of his own ajnāna. Similarly each
person's world vision is his own making of his own ajnana. 'The
pearl-silver that you have seen is the same that is seen by me as well' -
this thinking shared by two persons is bhrama alone.

This work is full of verses, with three chapters with the author's own
commentary. Late Vidwan Sri Sheshachala Sharma has translated this to
Kannada. I think there is an English translation too. This work seems to be
a versified version of the Siddhāntaleśasangraha of Sri Appayya Dikshitar.

regards
subbu

>
> Regards,
> Venkatraghavan
>
> On Tue, Aug 15, 2017 at 4:56 PM, Praveen R. Bhat via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > Namaste Anandji,
> >
> > On Tue, Aug 15, 2017 at 7:16 PM, Anand Hudli via Advaita-l <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> > > ​​
> > >
> > > सर्वलोकादिसृष्टिश्च तत्तद्दृष्टिव्यक्तिम् अभिप्रेत्य, यदा यत् पश्यति,
> > > तत्समकालं तत् सृजति इत्यत्र तात्पर्यात्। Due to the usage
> तत्-तत्-दृष्टि-
> > > व्यक्तिम्, I wonder if this statement of MS could also accommodate NJV?
> > >
> > > >>
> > >
> > > Sorry for the late reply.
> >
> > ​Not at all, I just repeated the question since it was one question to
> you
> > in a long mail ​to Chandramouliji, so it was likely missed. Thanks for
> your
> > response.
> >
> >
> > > I am inclined to think that this does not refer
> > > to NJV, since the original Brihadaranyaka Upanishad context under
> > > discussion is about a single self, in the form of a dialog between
> > > ajAtashatru and gArgya. The word "vyakti", which could be misleading,
> > > refers to an instance of dRShTi, rather than an individual. So it means
> > > with each instance of dRShTi, there is a corresponding sRShTi that
> takes
> > > place contemporaneously.
> > >
> > ​Although, I too interpreted दृष्टिव्व्यक्ति as कर्मधारय translating to
> > "individual sights", but I wondered if it could be made द्वन्द्व by
> someone
> > to somehow accommodate Bhamatikara's NJV (although to do so strictly it
> > should have been व्यक्तिदृष्टि)।
> >
> >
> > > However, I would also like to add that the DSV discussion is for the
> most
> > > part free from NJV or EJV, although it is better to assume EJV, as it
> > > naturally leads into EJV in the next section.
> >
> > ​I had particularly not seen the context in which the AS discussion takes
> > place and made सङ्गति connections, sorry! But I did see that EJV follows
> > this section.
> >
> >
> > > The NJV version would have
> > > gaurava, (heaviness) since each jIva would have to have its own avidyA
> > for
> > > the purpose of creation.
> >
> > Thanks, ​I'd said this very thing to my Acharyaji in one discussion on
> > Bhamatikara's DSV version that I don't need NJV at all since EJV is
> > लाघवम्।​ He seemed to agree. Yet, I don't think I landed this wonderful
> > thing of अविद्याश्रय with EJV the way you do below.
> >
> > Further, it may also imply each jIva is the locus
> > > of its own avidyA. Except vAchaspati, advaitins usually agree with
> > vivaraNa
> > > in maintaining that Brahman is the locus of avidyA.
> > >
> > > ​This also ties in what I remember Chandramouliji mentioning recently
> as
> > per another book wherein the author says Vivarana is EJV, while Bhamati
> is
> > NJV.​ I was wondering as to how that conclusion was arrived at. Now it
> > perfectly syncs in. Thanks much; this is very helpful.
> >
> > ​gurupAdukAbhyAm
> > ,
> > --Praveen R. Bhat
> > /* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know
> > That owing to which all this is known! [Br.Up. 4.5.15] */
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