[Advaita-l] DSV in the advaitasiddhi: adhyAsa is substantiated

[Anand Hudli]

>>

praNAms Sri Anand Hudli prabhuji
Hare Krishna

This is very interesting.  Every morning we are waking up in the different
world which is different from previous day world!!  How about the
experiencer jeeva ?? whether this jeeva too different from previous day
jeeva or same jeeva ??  shankara talks somewhere about akruta abhyAgama and
krutapraNAsha dOsha-s with regard to this.  Any explanation / samanvaya
with regard to this in this work prabhuji??  Shankara explains why and how
'same' jeeva awakes from sushupti with same avidyA even though there is
mergence / ekatva in sushupti.  And what is the purpose of different world
with similarity every day when kalpita world is not in the control of
waking jeeva and Ishwara is the svapna katru ??  Sorry, even though I am
trying to read all these just to understand this prakriya in its own domain
I am getting these doubts based on mUla bhAshya.

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The jIva remains the same, as one of the six permanent and anAdi entities
mentioned earlier. The DSV is a logically unassailable prakriyA, despite
sounding counter-intuitive at several places.

Anand
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On Tue, 22 Aug 2017 at 10:43 AM, Anand Hudli <anandhudli at hotmail.com> wrote:

> Shri Venkatraghavanji,
> >>
> Coming to the topic of DSV and the two sattAs, it is obvious that
> shuktirUpya bAdha is prAtibhAsika because its svarUpa + kAraNa nivritti
> happens with shukti jnAna.  However, does shukti's svarUpa + kAraNa
> nivritti happen with anything other brahma pramA? Is the !E in !K->!E,
> bAdha?
> >>
>
> Yes. All doubts and questions that arise can be answered (washed away)
> with "svapnavat", ie. using the (water of) dream analogy, as appayya
> dIkShita says in the SLS, "atra ca
> saMbhAvita-sakala-shaMkA-paMkaprakShAlanaM svapnadRShTAntasaliladhArayaiva
> kartavyamiti". DSV maintains that objects in the dream and waking states
> are of the same order of reality. If we accept that there is bAdha of dream
> objects in waking then there is also bAdha of waking objects in dream. The
> immediate objection to this will be that waking state objects exhibit
> persistence/continuity in the sense the waking state retains its objects
> across intervening dream and/or sleep states. To this objection,
> PrakAshAnanda replies that the notion of continuity or persistence or
> recognition (pratyabhijnA) is itself an error. Essentially, we wake up to a
> different world than the one that existed before going to sleep. In that
> case, how is it that we feel the waking world is the same? The answer is:
> because of sArUpya, similarity, not identity. This is a good Segway to the
> next topic in the DSV discussion. The pUrvapakShin says if we accept the
> DSV principle of "jnAnabhedena viShayabhedaH", i.e. the contents (objects)
> of any two cognitions will be different, then the bhramajnAna "idaM
> rajatam" and the bAdhakajnAna "nedaM rajatam" will have to refer to
> different objects. The silver of the bhrama-jnAna is not the same as the
> silver that is denied in the bAdhaka-jnAna. This means the illusory silver
> will not be canceled at all. Madhusudana agrees that the silver is
> different in the two jnAnas, but there is sArUpya or similarity, which is
> sufficient to do the job of bAdha.
>
> Anand
>