[Advaita-l] Debunking Drishti-Srishti Vada and Eka Jiva Vada - part 1

Praveen R. Bhat bhatpraveen at gmail.com
Tue Jul 18 22:21:09 EDT 2017

Namaste Chandramouliji,

​Thanks for great quotations from Anubhutiprakasha.

On Tue, Jul 18, 2017 at 1:46 PM, H S Chandramouli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Questions such as "How could it happen I was not aware that the world was
> not there and when I became aware, it was born?” could arise.  If this kind
> of "how and why" arise during this practice, then the right to remain in
> this prakriyAa is lost.
​This question is resolved by Shruti-based tarka as "svapnavat
kalpitatvAt"​. To *the* DSV-follower (since there is only one in EJV), this
tarka clicks the first time he understands it and all duality is
cognitively resolved; no other tarka is needed.

Such questions can only be answered through the सृष्टिदृष्टि प्ररक्रिया
> (sRRiShTidRRiShTi prakriyA). As long as such questions do not arise and
> unflinching faith of the nature  << If the ShAstras say so then this has to
> be so >> is maintained, the practice of दृष्टिसृष्टि प्ररक्रिया
> (dRRiShTisRRiShTi prakriyA) definitely leads to the desired experience.
​The Shruti does use tarka for DSV and SDV tarka also finally lands in DSV
as a last step before aikya jnAna. SDV has to resolve lot of queries. For
example, during the Mandukya vaitatathyaprakaraNa study, someone said "this
kalpita argument is far-fetched", and at another time, "please explain this
without the dream example". Such people coming from SDV take the adhyAropa
prakriyA as idam ittham, as it is, and do not give it up. They become
sRShTipara, committed to creation. Only when one moves to apavAda stage in
SDV, one can have hope of being tattvapara, committed to reality. As to why
adhyAropa has to be done, Shruti has given a hint that various types of
self-contradictory creation stories can all be streamlined as valid only
when all of them are merely stories for leading one to the truth and
therefore, false. Bhashyakara says in Mandukya that the rise of knowledge
in tat tvam asi statement is also not via positively saying that this is
what you are, but by negation of wrong notion like a chidi-kriyA, cutting
the rope (of avidyA/ bondage). The knowledge arises at the same time of
this chidi-kriyA since brahmAtmA is self-evident and self-revealing and
known as-one-is when all wrong notions are gone.

​Finally, any tarka that lets one remain with ​the aikyajnAna as shown by
Shruti is valid, mithyA during adhyAropa and tuccha after adhyAropa, both
being mere words showing bAdhasAmAnAdhikaraNya.

--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] */

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