[Advaita-l] DSV /SDV in Shri Dakshinamurthy Stotram

[Michael Chandra Cohen]

//DrishTi is defined as vritti-upahita-chaitanya. That is all. There is no
requirement that vritti has to be of some mind which is a product of
avidyA//
please, what is vritti without mind? And is v-u-c, vritti or chaitanya?
//.... a fluctuation of avidyA. Mind also is included in that. Just as the
mind of dream-I is also a fluctuation//
a fluctuating appearance that is avidya or the Self appearing other than
what it is. The former posits Self and avidya; the latter only needs Self.

//avidyA itself is negated being illusory. And thus only its substratum
remains.//
if avidya is anything other than a wrongly superimposed imagination, how
can it be negated? how can a v-u-c be negated.
🙏🙏🙏

On Mon, Apr 8, 2024 at 1:55 PM smallpress via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

>  Thank you and Namaste.What is that advaita vedanta framework that holds
> waking is identical to dream, no ifs and buts. Shankara in the
> Dakshinamurthi Ashtakam says the mirror-world is LIKE a dream. That makes
> it NOT identical, It is recognition of the two states as distinct, is it
> not? And yet it seems we are looking at DSV in later verses.
>
> Can you explain what is Srusti Drishti and how this work, DMA, can be read
> as using the SDV, as is in specific verse, or specific commentary?
> Thank you so much for your effort and time. I realize I need to know more
> about the two vadas
> Somaya
>     On Monday, April 8, 2024 at 08:44:43 AM EDT, Sudhanshu Shekhar:
> Namaste.
> In simple words, that framework of Advaita VedAnta wherein waking is held
> to be identical to dream, without any if and but, is called DSV.
> And where waking is differentiated from dream, is called SDV.
> Both DSV and SDV fall within the purview of vivartavAda. However, DSV
> denies fundamental assumptions of SDV.
> For e.g., pratikarma-vyavasthA, a pivotal concept of SDV, is not accepted
> in DSV. Similarly, jIvanmukti is considered as merely arthavAda in DSV and
> prArabdha is not admitted. Likewise, sequential creation through
> panchIkaraNa and trivritkaraNa is unacceptable in DSV.
> And these are obvious also once we accept that dream is identical to
> waking.
>
> Regards.Sudhanshu Shekhar.
>
>
> On Mon, 8 Apr, 2024, 5:56 pm smallpress via Advaita-l, <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>  Thank you for your response. The discussion was above my grade :-),
> sorry. It seems to me then that what the Ashtakam is saying is Drishti is
> Srushti, DSV, that we/jiva/atma which is sat and sphurana "lend" existence
> to the objects in the waking state. BUT immediately this is denied
> (according to swami Chinmayananda's commentary) that because existence
> pervades, objects always had Sat, however because of adhyasa, it is is
> veiled by avidya.
> I am only a seeker and seeking clarification.
> PranamSomaya
>     On Monday, April 8, 2024 at 01:26:56 AM EDT, Bhaskar YR <
> bhaskar.yr at hitachienergy.com> wrote:
>
>  praNAms
> Hare Krishna
>
> I saw an archived discussion on the DSV and SDV in this work.
> Can someone please explain what these two vadas are and and how do these
> vadas appear in the work?
>
> >  If you have seen and already read the discussion about drushti-srushti
> vAda and srushti-drushti vAda you might have come to know what these
> schools are basically talking about.  In short, there is srushti hence you
> are seeing says SDV and DS vAdins say you are seeing hence there is
> srushti!! 😊
>
> Hari Hari Hari Bol!!!
> bhaskar
>
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