[Advaita-l] Traditional works on Drishti-Srishti-Vada (DSV)
v.subrahmanian at gmail.com
Mon Jul 17 22:08:01 EDT 2017
Dear Praveen ji,
To this list can be added the Mahabharatha that Shankara cites in the BSB
महाभारतेऽपि च — ‘ बहवः पुरुषा ब्रह्मन्नुताहो एक एव तु’ इति विचार्य, ‘ बहवः
पुरुषा राजन्सांख्ययोगविचारिणाम्’ इति परपक्षमुपन्यस्य तद्व्युदासेन — ‘
बहूनां पुरुषाणां हि यथैका योनिरुच्यते । तथा तं पुरुषं विश्वमाख्यास्यामि
Here the MB raises the question as to whether there is one or many purushas
and concludes that there is only one purusha. It is this one purusha that
is admitted in the scriptures as imagining the 'many' being in samsara.
So, this is an instance of ekajiva vada.
Also, the Mahopanishat has volumes of content for Ekajiva/DSV. All these
verses are admitted to be in the Laghu Yoga Vasishtha. Many of these verses
are cited in the JMV by Swami Vidyaranya.
The Adhyatma Ramayana too has the Advaitic content of one person imagining
The Purusha sukta: वेदाहेतं पुरुषं महान्तं....सर्वाणि रूपाणि विचित्य धीरः
The Vishnu purana is yet another text where there is huge advaitic content,
apart from the Srimadbhagavatam.
On Mon, Jul 17, 2017 at 11:26 PM, Praveen R. Bhat via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:
> 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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