[Advaita-l] Traditional works on Drishti-Srishti-Vada (DSV)
v.subrahmanian at gmail.com
Tue Jul 18 01:42:45 EDT 2017
And the Sutasamhita which is part of the Skanda purana is also a fine
source. The Yajnavaibhavakhanda there contains a summary of all the
upanishads in so many chapters bringing out the Advaita Vedanta Tattva
where Brahman, imagining itself as the jiva, is apparently in samsara.
Shankara cites a verse in the Vishnu sahasra nama bhashya, the source of
which remains unknown:
स्वमायया स्वमात्मानं मोहयन्द्वैतमायया ।
गुणाहितं स्वमात्मानं लभते च स्वयं हरिः ॥
Deluding himself by the māyā of dvaita, Hari, also renders himself
endowed with (samsara) guṇa-s. 'āhitam' in the second line also means
'freed of'. So, by himself he becomes freed from guṇas. This perhaps
is the best depiction of Ekajiva/DSV from Shankara's own citation.
Also, Shankara cites a verse from the 'Shakuntalopakhyanam' of the MB,
Adiparvan, in the VSN bhashya to show that one takes oneself to be
different from what one is in truth:
योऽन्यथा सन्तमात्मानन्यथा प्रतिपद्यते।
किं तेन न कृतं पापं चोरेणात्मापहारिणा।। 1-98-7a
एकोऽहमस्मीति च मन्यसे त्वं
न हृच्छयं वेत्सि मुनिं पुराणम्।
यो वेदिता कर्मणः पापकस्य
तस्यान्तिके त्वं वृजिनं करोषि।। 1-98-8a
The first cited verse is in the Manu smriti too.
In the book Sridakshinamurti stotram, the author has cited the Narada
अयं प्रपञ्चो मिथ्यैव सत्यं ब्रह्माहमद्वयम् । अत्र प्रमाणं वेदान्ता
गुरवोऽनुभवस्तथा ।। ३५ This verse is found in the Yogavasishtha and
some other texts too.
In the Brahmasamhita we have:
द्वैतं नास्तीति बोधेन मनसो द्वैतनाशनम् |
एतदन्तो हि संसारो ब्रह्मन्नेवं विचारय ||
Here too the dvaita is clearly stated to be imagined by the mind.
There seems to be no end to the textual sources for the concept of DSV/EJV.
The Ribhu gita is also another text of this nature.
On Tue, Jul 18, 2017 at 10:22 AM, Praveen R. Bhat <bhatpraveen at gmail.com>
> Namaste Subbuji,
> Thanks for more references.
> I forgot to add one of the best works on DSV, which is the only other
> (than Yoga Vasishtha) work recommended by Ramana Maharshi: Tripurarahasya.
> Of course, I also forgot to list Yoga Vasishtha itself!
> And Ashtavakra Gita can also be added to this list.
> --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] */
> On Tue, Jul 18, 2017 at 7:38 AM, V Subrahmanian <v.subrahmanian at gmail.com>
>> Dear Praveen ji,
>> To this list can be added the Mahabharatha that Shankara cites in the BSB
>> महाभारतेऽपि च — ‘ बहवः पुरुषा ब्रह्मन्नुताहो एक एव तु’ इति विचार्य, ‘
>> बहवः पुरुषा राजन्सांख्ययोगविचारिणाम्’ इति परपक्षमुपन्यस्य तद्व्युदासेन —
>> ‘ बहूनां पुरुषाणां हि यथैका योनिरुच्यते । तथा तं पुरुषं विश्वमाख्यास्यामि
>> गुणाधिकम्’ इत्युपक्रम्य
>> Here the MB raises the question as to whether there is one or many
>> purushas and concludes that there is only one purusha. It is this one
>> purusha that is admitted in the scriptures as imagining the 'many' being in
>> samsara. So, this is an instance of ekajiva vada.
>> Also, the Mahopanishat has volumes of content for Ekajiva/DSV. All these
>> verses are admitted to be in the Laghu Yoga Vasishtha. Many of these verses
>> are cited in the JMV by Swami Vidyaranya.
>> The Adhyatma Ramayana too has the Advaitic content of one person
>> imagining the world/samsara.
>> The Purusha sukta: वेदाहेतं पुरुषं महान्तं....सर्वाणि रूपाणि विचित्य धीरः
>> नामानि ....
>> The Vishnu purana is yet another text where there is huge advaitic
>> content, apart from the Srimadbhagavatam.
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