[Advaita-l] ***UNCHECKED*** Re: Debunking Drishti-Srishti Vada and Eka Jiva Vada - part 1

[Aditya Kumar]

Dear All,
I think we should take up specific verses from Siddhanta Muktavali and then debate on that. I feel that all references from Shankara Bhashya and Gaudapada Karika are being superimposed on DSV or rather interpreted as DSV. 
The bulk of my understanding of DSV is from 'A history of Indian philosophy' by Surendranath Dasgupta. To give exact reference, from Vol I, page 477- 483; Vol II, Page 17-36. Prof Dasgupta was a reputed Sanskrit scholar and he has studied all Indic philosophies. When I referred to Prakasanada's work, I concurred with Dasgupta's conclusions as they are very clear to anyone who reads it. The key being - there is no positive proof/epistemology/ontology. 
In any case, I have never come across any 'Traditional Pundit' who endorses DSV. The other popular reference is Madhusudana Saraswati but many scholars feel that he was more of a Vaishnavite or leaning towards Vaishnavism and predominantly a Nyaya scholar. Many feel that he boldly differs from Shankara at many places. I have not read Vidyaranya's works and so I am not sure about it. Anyway as far as I know, tradition faithfully follows Vachaspati Misra's interpretation of Shankara's Advaita. And he makes it abundantly clear that there is a difference between the doctrine of Maya is different from that of solipsism/subjective-idealism. In my opinion, BSB 2-2-29 puts to rest all doubts. But that is just my feeling. 
Another claim is that even Abhinava Vidyateertha swami endorsed DSV. In the book 'Exalting Elucidations' he makes two important remarks. First one is that - Drishti Sristhi Vada is the ultimate view and is ony for advanced aspirants. In the next section elsewhere for the question, 'People have many views within Advaita, which one is correct? - To this he answers : Eka Jiva Vada is the ultimate truth. So in this book, he explicitly makes two assertions supporting both DSV and EJV. However, I know of a Pundit who comes from a Sringeri lineage and he follows Misra's interpretations to the word. So again, I am reluctant to blindly believe that the book/author is representing Abhinava Vidyateertha Swami's views. 

      From: V Subrahmanian <v.subrahmanian at gmail.com>
 To: sreenivasa murthy <narayana145 at yahoo.co.in>; A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org> 
Cc: Aditya Kumar <kumaraditya22 at yahoo.com>; Venkatesh Murthy <vmurthy36 at gmail.com>
 Sent: Monday, 17 July 2017 7:01 AM
 Subject: Re: [Advaita-l] Debunking Drishti-Srishti Vada and Eka Jiva Vada - part 1
   


On Mon, Jul 17, 2017 at 5:52 AM, sreenivasa murthy via Advaita-l <advaita-l at lists.advaita- vedanta.org> wrote:

Dear Sri Aditya Kumar,
You  write : "A Jnani is established in Brahman."Please permit me to slightly amend this sentence as follows :A Jnani is Brahman. brahmavit brahmaiva Bavati ||
Where is the question of being established in Brahman
when he is Brahman / Atman itself?A mumukshu, when he realizes his intrinsic nature by shedding  the adventious one  the realization reveals that he was never an individual person, he is not an individual person even NOW, he will never be an indidividual person.


This is very well said. Shankara has articulated this in the BSB:
 पूर्वसिद्धकर्तृत्वभोक्तृत्ववि परीतं हि त्रिष्वपि कालेष्वकर्तृत्वाभोक्तृत्वस्वरू पं ब्रह्माहमस्मि,नेतः पूर्वमपि कर्ता भोक्ता वा अहमासम्, नेदानीम्, नापि भविष्यत्काले — इति ब्रह्मविदवगच्छति ; एवमेव च मोक्ष उपपद्यते ; ४.१.२३. इति ।  

Contrary to the previous thinking that I am doer-enjoyer, in all the three periods of time I am Brahman that is neither doer nor enjoyer. Before I was not doer-enjoyer, nor now, nor even in the future will I be doer-enjoyer - such is the realization of a Knower. BSB 4.1.23.
So, upon Brahman-realization, all things attached to samsara: the samsāri, the ignorance, the world, the thinking that I have/had samsāra - all are negated.  

regardsvs 

Thank you.With warm regards,Sreenivasa Murthy









      From: Aditya Kumar via Advaita-l <advaita-l at lists.advaita-vedan ta.org>
 To: Venkatesh Murthy <vmurthy36 at gmail.com>; A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedan ta.org>
Cc: Aditya Kumar <kumaraditya22 at yahoo.com>
 Sent: Sunday, 16 July 2017 9:22 PM
 Subject: Re: [Advaita-l] Debunking Drishti-Srishti Vada and Eka Jiva Vada - part 1

Namaste,
A Jnani is established in Brahman. So for a Jnani, there is no creation at all. So it is Ajati - adau ante cha yennasti.....what was unreal in the beginning and end is unreal even now. So there was never a creation.
For a Mumukshu, this Anirvachaniya/Maya is inevitable. So no DSV here.

______________________________ _________________
Archives: http://lists.advaita-vedanta.o rg/archives/advaita-l/
http://blog.gmane.org/gmane.cu lture.religion.advaita

To unsubscribe or change your options:
http://lists.advaita-vedanta.o rg/cgi-bin/listinfo/advaita-l

For assistance, contact:
listmaster at advaita-vedanta.org



______________________________ _________________
Archives: http://lists.advaita-vedanta.o rg/archives/advaita-l/
http://blog.gmane.org/gmane.cu lture.religion.advaita

To unsubscribe or change your options:
http://lists.advaita-vedanta.o rg/cgi-bin/listinfo/advaita-l

For assistance, contact:
listmaster at advaita-vedanta.org