[Advaita-l] Debunking Drishti-Srishti Vada and Eka Jiva Vada - part 1

[Aditya Kumar]

True. DSV or DSP can be considered as Shruti-Yukti whereas SDV or SDP can be considered as Shruti+Yukti. Or it can be simply said that DSV/DSP is a wrong interpretation/view and not part of mainstream Advaita as SN Dasgupta observes. 

      From: H S Chandramouli via Advaita-l <advaita-l at lists.advaita-vedanta.org>
 To: A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org> 
Cc: H S Chandramouli <hschandramouli at gmail.com>
 Sent: Tuesday, 18 July 2017 1:47 PM
 Subject: Re: [Advaita-l] Debunking Drishti-Srishti Vada and Eka Jiva Vada - part 1
   
There was a discussion earlier on also concerning this topic. It was
pointed out at that time, I think by Sri Anand Hudli Ji, that the DSP (I am
substituting the word prakriyA  for vAda) was advocated by Swami Vidyaranya
also in his commentary on  कौषीतकि उप (kauShItaki upa.) in his अनुभूतिप्रकाश
(anubhUtiprakAsha). Since Swami Vidyaranya predates Sri Prakashananda, this
commentary can be taken as pertaining to the other version of DSP and not
the one propounded by Sri Prakashananda. Sri Anand Ji had also given
reference to a hindi commentary on the same which can be accessed at the
following link  <<
http://shankaramatha.org/images/E-books/51ed7f1fb30f6-Anubhooti-Prakash-full.pdf
>>. The topic is presented in verses 44-47, Chapter 9, pp 820/821 (adobe
pages 835/836).



I am reproducing below a translation of the verses and commentary thereon
from the book. The book itself may be referred for the original.



I am highlighting here just two points from a reading of the same.



Firstly, DSP is not meant for vichAra. It is meant for
upAsana/nididhyAsana/dhyana. Any vichAra of the subject lands the sAdhaka
in SDP. Second this version of DSP can be considered as EJP also.



Translation of the verses



<<  In a large palace the main entrance is in the front, and a smaller
entrance at the rear, also called 'Chor darwaza' (secret door), for the
Antahpura,. It is difficult to have access to the king on priority by
entering through the main door because there is too much of a crowd and
also too many check points en route. Therefore those who are dear to the
king enter though the secret door and meet him without delay (because there
are no formalities in this route). Similarly, those who are extremely keen
exclusively on अखंडानुभूति (akhaMDAnubhUti) only get to understand Atman
very quickly through दृष्टिसृष्टि प्रक्रिया (dRRiShTisRRiShTi
prakriyA). Achieving
this through सृष्टिदृष्टि प्रक्रिया (sRRiShTidRRiShTi prakriyA) is like
entering through the main door, therefore this method takes time. First
Ishwara has to be understood through the तत् पदार्थ (tat padArtha), then
Jeeva should be known through त्वं पदार्थ (tvaM padArtha), then experience
their resultant स्वरूप (svarUpa), after which alone अखंडसाक्षात्कार
(akhaMDasAkShAtkAra) is achieved through MahAvAkya. >>





Translation of the commentary





<< For a person who has acquired an exceptionally high order of vivEka,
extreme vairAgya, unflinching faith in shAstra, and an intense desire for
Self-Realization (mumukshutva), it is possible to take to दृष्टिसृष्टि
प्रक्रिया (dRRiShTisRRiShTi prakriyA) and be established in The Self. A
practitioner of this method is intent exclusively on स्वानुभवमात्र्
(svAnubhavamAtr) ( “experience of the Self” alone). One who is not aware of
such an exerience  will not even understand that such a thing “is”
(“exists”), therefore on that basis he cannot even suspect the possibility
of such an eventuality.( Note ; I am not happy with the translation of this
particular sentence. Would appreciate if someone could give a better
version).  Herein lies the simplicity as well as  complexity  with this
प्ररक्रिया (prakriyA) ; simple because there are no hassles about the
system, and complex because the required firmness towards disinterest in
anything and everything other than self-experience (स्वानुभव svAnubhav),
and such an unflinching faith in Shastras do not come about so quickly. A
belief of the nature  << This entire perceived सृष्टि (sRRiShTi) has sprung
from the Nondual Principle that is Myself (मुझ् अद्वितीय् तत्व् mujh
advitIy tatv), therefore there is absolutely nothing anywhere different
from Me >> has to be firmly established. Just as when we enter through the
secret door (चोरद्वार् chordvAr), there should be no desire to see the
decorations etc, similarly a practitioner of दृष्टिसृष्टि प्ररक्रिया
(dRRiShTisRRiShTi prakriyA) should have no desire to know anything about
any aspect pertaining to this world ;  and  just as the desire is only to
meet the king, should similarly be just  established on the Nondual
Innermost Self.

Just like the secret door(चोरद्वार् chordvAr)  is available only for the
king's sincere devotees and others are not allowed even a glimpse in that
direction, so also दृष्टिसृष्टि प्ररक्रिया (dRRiShTisRRiShTi prakriyA) is
meant only for those who have unflinching faith in Shruti,  and who have
utter dispassion (vairAgya)  towards matters relating to anAtma.

Questions such as "How could it happen I was not aware that the world was
not there and when I became aware, it was born?” could arise.  If this kind
of "how and why" arise during this practice, then the right to remain in
this prakriyAa is lost.

Such questions can only be answered through the सृष्टिदृष्टि प्ररक्रिया
(sRRiShTidRRiShTi prakriyA). As long as such questions do not arise and
unflinching faith of the nature  << If the ShAstras say so then this has to
be so >> is maintained, the practice of दृष्टिसृष्टि प्ररक्रिया
(dRRiShTisRRiShTi prakriyA) definitely leads to the desired experience.

. Until we have the blind faith that what we do not know, that can also
exist, we are not adhikAri for the  दृष्टिसृष्टि प्ररक्रिया
(dRRiShTisRRiShTi prakriyA). Then we need to follow the path of
सृष्टिदृष्टि प्ररक्रिया
(sRRiShTidRRiShTi prakriyA) only. For most of the people this Rajamarga
happens to be  the only path to follow.>>

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