[Advaita-l] shRShTi-dRShTi-vAda collapsed into dRShTi-sRShTi-vAda

[Sujal Upadhyay]

Namaste Praveen bhai and other respected members,

When we discuss SDV or DSV, or that any verses speak about them, what
factors are taken into consideration? Is bahirdRSya (bahir-drishya,
extrovert, cosmos, macrocosm) is taken into account or is it antatdRSya
(antar-drishya, introvert, microcosm, inner world, mental world) is taken
into account.

Are you trying to say that whatever is inside (mind) is projected outside.
When we see an object or person, we feel it, experience it, add value to it
and so perceive it. In other words seeing is perceiving. so seeing or
darshan is actually knowledge (of object).

Namaste Aditya ji,

Even I do not have exact answer. Sri Vidyasankar ji, Admin of this email
List has created a website and has explained theses vAda-s

http://www.advaita-vedanta.org/avhp/creation.html

I too have tried to explain them

https://sites.google.com/site/sanatanhindusite/creation-hinduism#TOC-16.1.-S-s-i-D-s-i-V-da-and-D-s-i-S-s-i-V-da---Theories-of-Creation

Please note that these are my personal opinion and I am not an authority on
spiritual matters.


OM

Sujal


On Sun, Jun 25, 2017 at 12:49 PM, Aditya Kumar via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste,
> Please can someone point out who coined the terms Srishti-drishti-vada and
> drishti-srishti-vada? Where can I get more information about it? What are
> significant differences between them and it's implication?
> I used to think the Shastras used Adhyaropa apavada method which is
> self-sufficient to explain creation and non-creation. Even mandukya is
> using Adhyaropa apavada right?
> I would also like to know if there are any critiques for these vadas.
> Thanks
>
>     On Saturday, 24 June 2017 7:05 PM, Praveen R. Bhat via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>
>  Namaste,
>
> We have had quite a few discussions on SDV/ DSV, but I don't remember that
> we have come across Bhashyakara talking of it. Although most of
> Mandukyopanishad's prakriyA is seen as DSV by many, creation stories in
> Taittiriya, etc, lead to SDV.
>
> However, in one comment on Karika 3.11, Bhashyakara collapses the
> Taittiriya's prakriyA into Mandukya's prakriyA so:
>
> कोऽसावित्याह — पर एवात्मा यः पूर्वम् ‘सत्यं ज्ञानमनन्तं ब्रह्म’ (तै. उ.
> २-१-१) इति प्रकृतः ; यस्मादात्मनः स्वप्नमायादिवदाकाशादिक्रमेण रसादयः
> कोशलक्षणाः सङ्घाता आत्ममायाविसर्जिता इत्युक्तम् ।
> Who is that? [Karikara] says thus—the limitless self alone who was
> introduced earlier as “Tai. Up. 2.1.1: existence, consciousness, limitless
> ब्रह्म”, from which self, the complexes in the form of sheaths are created
> through the Maya of the जीव, like dream and magical world.
>
> This comment by Bhashyakara also negates the argument that people make that
> Mandukya also should be understood as per Taittiriya, whereas Bhashyakara
> clearly says that the creation story leading to SDV in Taittiriya should be
> seen as Mandukya's DSV by using the phrase स्वप्नमायादिवत्, a compound
> which resolves as स्वप्नवत् च मायादिवत् च like dream and like magic, former
> most definitely being DSV terminology.
>
> Further, one of the arguments made against DSV is that jIva is not a
> creator, but Ishvara is, since Ishvara has Mayashakti while jIva has
> influence of avidyA. That was rejected by Bhashyakara by equating both Maya
> and avidyA as one in the commentary under the earlier verse 3.10 so:
>
> घटादिस्थानीयास्तु देहादिसङ्घाताः स्वप्नदृश्यदेहादिवन्मायाविकृतदेहादिवच्च
> आत्ममायाविसर्जिताः, आत्मनो माया अविद्या, तया प्रत्युपस्थापिताः, न परमार्थतः
> सन्तीत्यर्थः ।
> However, the complexes of body, etc, are comparable to pot, etc, like the
> body, etc, seen in dream, and like the body, etc, projected by
> magical-power. They are projected by that माया, अविद्या of the self; they
> do not exist in reality, this is the meaning.
>
> ​gurupAdukAbhyAm
> ,
> --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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