[Advaita-l] Shankara and DrishTi-SrishTi vAda - eka jeeva vaada
agnimile at gmail.com
Wed Jun 15 04:16:39 CDT 2016
Shri PrakashAnanda himself quotes this sloka from Panchadashi in the
MuktAvali. From this we know that VidyAraNya predated him.
Two versions of drishti srishti vAda are discussed in SiddhAnta Lesha
Samgraha. In the words of Sri Appayya Dikshita:
1) दृष्टिसमसमया विश्वसृष्टि: - the creation of the world occurs
contemporaneous with perception. Prem Vallabh Tripathi, in the foreword to
the Hindi translation of SiddhAnta MuktAvali, says that this is the view of
Sri Amalananda, the author of ShAstra DarpaNa.
2) दृष्टिरेव सृष्टि: - perception itself is creation. Sri Appayya Dikshita
says that this is the view of PrakashAnanda in SiddhAnta MuktAvali. He says
this is the view that is present in "smriti as well as SiddhAnta MuktAvali
and other texts"-
" 'ज्ञानस्वरूपमेवाहुर्जगदेतद्विचक्षणाः ।
अर्थस्वरूपं भ्राम्यन्तः पश्यन्त्यन्ये कुदृष्टयः ॥' इति स्मृतिश्चेति
सिद्धांतमुक्तावल्यादिदर्शिता दृष्टिसृष्टि वादः"
The second version seems to be similar to VidyAraNya's view in
brihadAraNyakabhAShyavArtikasAra, as presented by Shri Anand Hudli:
"VidyAraNya says darshana is itself
yena yad dRshyate tattu tena sRShTaM svakarmaNA|
dRshyasya bhrAntirUpatvAt darshanaM sRShTirucyate|| "
The second line of the sloka seems particularly similar - compare dRshyasya
bhrAntirUpatvAt darshanaM sRShTirucyate and drishtireva srishti.
It is apparent from this and Appayya Dikshita's reference to "smriti and
texts like SiddhAnta Muktivali and others" that PrakashAnanda is neither
the originator of this view, nor is he alone in holding such a view - there
are other advaitins, like VidyAraNya, who predated PrakashAnanda, who
subscribe to his version of drshti srshti.
On 15 Jun 2016 7:33 a.m., "Anand Hudli via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:
> Dear Shri Chandramouliji,
> >Sorry. I missedout on << Where exactly does Dasgupta say that according
> >to PrakAshAnanda creation is
> >a fictitious entity?>>. Please refer Vol 2. page 224, lines 19 to 29,
> >specially line 21.
> If you read carefully what Dasgupta is saying and follow the reference, you
> will see that he is referring to a well known verse from the PanchadashI,
> 6.130 (citradIpaprakaraNa):
> तुच्छानिर्वचनीया च वास्तवी चेत्यसौ त्रिधा।
> ज्ञेया माया त्रिभिर्बोधैः श्रौतयौक्तिकलौकिकैः॥६.१३०॥
> Basically this verse is saying that from knowledge of shruti (vedAnta),
> mAyA is nonexistent (tuccha, कालत्रयेऽप्यसती nonexistent in all three
> periods of time, as Ramakrishna the commentator says), from a logical
> approach, it is anirvacanIyA, and from only worldly knowledge, it is real.
> And this is accepted by all advaitins, not just PrakAshAnanda. There is
> nothing here that singles out PrakAshAnanda from the rest of the advaitins.
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