[Advaita-l] [advaitin] BrihadAraNyaka 4.3.19 and Aitareya 1.3.12

[Sudhanshu Shekhar]

Namaste Subbu ji.

Thanks Sudhanshu ji, what else is this other than drishti srishti...
>

Indeed. In fact, yesterday while going through SiddhAnta Lesha Sangraha
edited by R Krishnamurti Shastri ji, I noticed the following statement by
him on page 268 - ब्राह्मलौकिकपदार्थानां स्वरूपविचारावसरे
'अत्यल्पमिदमुच्यते जाग्रद्विषयाऽपि मानस प्रत्ययाभिनिर्वृत्ता एव'
इत्यादि *छान्दोग्याष्टमपञ्चमभाष्यमपि
श्रुतेः दृष्टिसृष्टिपरत्वे प्रमाणम्*. He says that ChhAndOgya bhAshya 8.5.4
is also an evidence that Shruti intends drishTi-srishTi. I checked the
bhAshya which says - ननु जाग्रद्वासनारूपाः स्वप्नदृश्याः, न तु तत्र
स्त्र्यादयः स्वप्ने विद्यन्ते । *अत्यल्पमिदमुच्यते । जाग्रद्विषया अपि
मानसप्रत्ययाभिनिर्वृत्ता एव,
सदीक्षाभिनिर्वृत्ततेजोबन्नमयत्वाज्जाग्रद्विषयाणाम्* ।

Though DSV is less in number, it is very emphatic in clear understanding.
KrishnAlankAra says on page 268 - ये त्वधिकारिणो बहुविधज्ञानकर्मानुष्ठान
साधितनिरतिशयपरमेश्वरप्रसादमहिना नितान्त निर्मलीकृतान्त:- करणाः सन्तो
जागरेऽपि स्वप्नाद्विशेषं न पश्यन्ति तान् ब्रह्मविद्याकामान् अधिकृत्य
प्रवृत्तां कृत्स्नस्य जगतः प्रबोधस्वापावस्थयोः प्रभवप्रलयप्रतिपादिकां
'श्रुतिं अनुसृत्य दृष्टिसृष्टिवादः पूर्वाचार्यैर्निरूपितः । Those eligible
aspirants, who are of absolutely pure antah-karaNa on account of grace of
Ishwara obtained through the performance of several jnAna and karma, who do
not see any distinction between waking and dream; to those aspirants
desirous of Brahma-vidyA, the AchAryAs describe drishTi-srishTi following
the (KaushItakI 3.3) Shruti which propounds the origin and dissolution of
entire world in waking (dream) and sleep (sushupti).

This is the clear and emphatic assertion in our sampradAya. Therefore, DSV
should be approached with extreme respect and humility.

Regards.
Sudhanshu Shekhar.