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

[Venkatraghavan S]

Namaste Sri Durga Prasad ji,
Sri Subbu ji has already given some very good reasons with bhAShya support
for why paricChinnatva can be overcome more easily with DSV. I will try and
mention only those areas which are not covered by him.

I mentioned why DSV appeals from a personal perspective, so the manner of
presentation in this email will be personal. I am not sure it will be
relevant to anyone, so apologise about the stream-of-consciousness style of
writing.

paricChinnatva, as you know, is of three types - desha, kAla and vastu.
desha paricChinnatva is space-wise limitation, because one falsely
associates with the body as oneself. The body is here, so we think I am
here, and not there.
kAla paricChinnatva is temporal limitation, again due to dehAtma adhyAsa. I
am present now, tomorrow I will die, etc.
vastu paricChinnatva is object delimitation - again linked to dehAtma
adhyAsa. If this gets hurt, I feel it. If that gets hurt, I do not feel it.
Thus this is me, that is not.
How does DSV help?
1) DSV says whatever I see, is my creation. I experience both the world and
the body, thus both according to this vAda are my creation. If I create
just by perception, like in a dream, whatever I create must be of a lower
order of reality than me. I experience this body, just like the world. So
why should I attribute a greater sense of reality to my body than the
world? From my standpoint, this body is as unreal as that pot.
2) How does it prove I am all pervading? I am the creator of that pot and
this body. How do I create? by merely perceiving it. From the tiniest drop
of water on my palm here to the distant galaxy there, everything is in
existence purely because I conceive it. If it is mere conception, then it
is not the thing which is real, I confer the reality to it. Thus wherever
there is anything, I must be present giving it existence. Thus I must be
present everywhere.
3) Why do I have feeling in this but not feeling in that? Does this not
mean that I am this, and not that? DSV again helps here, because I as the
creator of this and that, can never be affected by anything that happens in
my creation. What I take as the presence of feeling here and the absence of
feeling there, is not my property, must be the property of the body and
that pot. Nothing that happens in the world and the body can make trouble
me an iota.
4) How am I eternal? This creation has been going on since time immemorial.
If creation is because of my perception, I must have been there to witness
and thus create everything, and will continue to do so for all eternity.

Thus whatever, wherever, whenever is seen, is me and created by me.

Finally if I am all there is, how can I see myself? How can I create
myself? I cannot. Thus I cannot have seen anything, anytime, anyplace. Thus
everything that I see and think is created, is not. I am neither the seer
nor the seen, because none of it exists. I, the denier of the seen and the
seer am all that remains.

Regards,
Venkatraghavan

On 23 Jul 2017 9:33 p.m., "Durga Prasad Janaswamy" <janaswami at gmail.com>
wrote:

Hari Om,

Namaste Venkatraghavan ji / V Subrahmanian ji,

You were mentioning that DSV is helpful to you in negating parichinnatvam.
Please explain it in detail. I am very much interested.

thanks and regards
-- durga prasad