[Advaita-l] DSV in the advaitasiddhi: no anavasthA doSha in dRShTi-sRShti

[V Subrahmanian]

On Thu, Sep 7, 2017 at 1:16 AM, Srinath Vedagarbha via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> On Wed, Sep 6, 2017 at 12:22 PM, Anand Hudli via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > >>
> > >
> > I am simply refuting your dream analogy. Since dreams are dRShTi, which
> > involves Consciousness qualified by a vRtti, one cannot get away from
> > anavstha as charged in nyAmrita.
> > >>
> >
> > Well, the proof is in the pudding! DS works exactly like a dream. If
> there
> > is anavasthA in DSV, then the same anavasthA would make dreams
> impossible.
> > But, we all know dreams occur.
> >
> >
> Who said dreams are due to jIva's dRShTi?
>
> Shruti is quite clear on the source of svapnAvasTha;
>
>
> 1. Br. Upa -- swapnEna shArIramabhi prahatyAsuptaH suptAnabhi chAkaShIti,
> shukramAdAya punarEti stAnam hiraNmayaH puruShaH Eka-haMsaH
>

The one who 'eti', reaches, another state, jāgrat, is the jiva and not
Ishwara. It is the jiva that moves from state to state experiencing them.


>
> 2. In another instance the same Br.U clearly saying Deva creates
> vaasanamaya swapna padArthas by taking various small & large forms, sports
> with stree forms and sees jIva-s in scare of scary objects of dream.
>
> "swapnAnta uchAvachamIyamAnO rupANi dEvaH kurutE bahUni, utEva steebhiH
> saha mOdamAnO jakshadutEvApi *bhayAni pashyan*"
>
> 3. The same theme is asserted in another  Upa  "na tatra ratha-yOgA na
> panthAnO bhavanti, atha rathAn rathayOgAn pathaH srujatE, sa hI kartha "
>
> (in swapna, initially there will not be chariots, nor paths. Swapna kartha
> Brahman creates the cahriots, paths etc for the jIva)
>

This mantra is there to demonstrate that the jīva's consciousness is svayam
jyotiḥ; needing no external illumination. In dream, when the external
sources of light like sun, are unavailable, the jiva is able to experience
all the happenings thereby the shruti is proving that the jiva is svyam
jyotih and not aprakasha, jada.

>
> 4. Same Brahman Who creates the swapnAdi avsta-s controlls those very
> avasta-traya states of the jIva.  Br.Upa says "sa vA Esha Etasmin swapnAntE
> ratvAcharitvA driStAiva puNyam pApam cha punaH pratinyAyam pratiyOnyA
> dravati budhAntAaiva"
>
> (This paramaatma only moves between jIva's swana and shuspti avastas,
> witnessing jIva's puNya and paapa, again bringing him to jaagrata avasta)
>

The mantra itself is clear: ramaṇam, charaṇam, enjoying, moving, etc. are
jiva's and not Ishvara's. Ishvara does not enjoy in dream. The jiva is the
witness of his three states and that is why he is asanga. That is the very
basis for the prayojana of the avasthātraya.

'deva' is conscious entity, the jiva. 'deho devālayaḥ prokto, jīvo devaḥ
sanātanaḥ...'  ’शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः’ in BG 15th
chapter also means jiva by the word Ishwara. The jiva is the Ishwara for
his mind-senses. Another instance where the jiva is called the lord is the
shvetashvataropanishat: स कारणं कारणाधिपाधिपः   here the kāraṇam is
Ishwara, karaṇādhipa is jiva, the lord of the sense. The second adhipa
there is the Lord of this lord. So, the deva, etc. words in the Br. up.
mean the jiva who is conscious entity, the fundamental meaning of the word
'deva.'

vs

>
>
> /sv
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