[Advaita-l] Traditional works on Drishti-Srishti-Vada (DSV)

Praveen R. Bhat bhatpraveen at gmail.com
Mon Jul 17 13:56:18 EDT 2017

Namaste all,

With the recurring set of ridiculous conclusions that I have seen recently,
I wish to present and collect *traditional* works that are entirely based
on DSV, somewhat use DSV, support DSV or agree with DSV as a possibility.
This compilation is as taught and learnt in the tradition, not by some
independent research based on shushka tarka or academic scholarship, if
that. I would be happy to know more if people can expand the same.

1) Mandukya Upanishad is DSV since it uses Eka Jiva Vada (EJV) by dealing
only with a jIva as to what he is. There is no talk of samaShTi except with
the word Ishvara, who is collapsed in jIva as praj~na. Bhashyakara uses
this opportunity to collapse Virat and Hiranyagarbha into jiva respectively
as vishva and taijasa.

2) Mandukya Karika is DSV, for the simple reason that the entire
vaitathyaprakarana uses svapnavad dRshyatvAt mithyA. Two Karikas also use
rajju-sarpa example for creation itself, which mean DSV.

3) Vidyaranyamuni teaches the same in DrgDrshyaViveka, so he too uses DSV
by dRshyatvAt mithyA.

4) Bhashyakara's 2-verse mangalacharaNa, especially the 2nd verse, to
Mandukyabhashya is DSV.

5) Bhamatikara Vachaspati Mishra agrees with DSV with Nana Jiva Vada (NJV),
but not with EJV.

6) Almost all verses of Dakshinamurti stotra are DSV.

7) Sw. Prakashananda's Vedanta Siddhanta Muktavali is DSV, that starts off
with Shruti to establish advaita and then follows DSV with tarka svapnavat
to refute even a possibility of dvaita any which way.

8) Sadhu Nishaladas' Vichara Sagara and follow on Sanskrit translation of
the same is based on DSV, including its opening mangalAcharaNa.

9) Appaya Dikshit talks of DSV in Siddhantabindu.

10) Sw. Vidyaranya, Madhusudhana Sarasvati, HH Abhinava Vidyatirthaji all
endorse DSV-EJV, some even as the tAtparya of Shruti.

11) Many Upanishads other than dashopanishad use DSV by stating rajjusarpa
example for creation. (I had listed these earlier on the lists). Whenever
Bhashyakara uses the dream example or rope-snake example for creation, it
means DSV.

12) Even many Shruti statements seen as SDV hint at possibility of DSV by
starting with aikShata before saying asRjata, or using ekavachana as anena
jIvena-AtmanA anupravishya.

Please note that this in no way means to say that SDV is not a valid
prakriyA as some seem to take whenever there is talk of DSV! :) It would
bode each sAdhaka interested in mokSha well to recall: "To each his own
path though imperfect than the path of another well-made".

Thank you.

--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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