[Advaita-l] ***UNCHECKED*** Re: Debunking Drishti-Srishti Vada and Eka Jiva Vada - part 1

V Subrahmanian v.subrahmanian at gmail.com
Sat Jul 22 22:01:43 EDT 2017

On Sun, Jul 23, 2017 at 12:22 AM, Aditya Kumar <kumaraditya22 at yahoo.com>

> Yes sir, indeed. Prapancha is not seen as either objective or subjective
> or absolutely unreal like hare's horn or like an illusion. Here dvaita
> denotes perception. So dvaita prapancha means world which is nothing but
> perception.

So, you are only agreeing that there is no world other than perception, the
core of DSV : )

> Brihadaranyaka Upanishad II-iv-14: Because when there is duality, as it
> were, then one smells something, one sees something, one hears something,
> one speaks something, one thinks something, one knows something. (But) when
> to the knower of Brahman everything has become the self, then what should
> one smell and through what, what should one see and through what, what
> should one hear and through what, what should one speak and through what,
> what should one think and through what, what should one know and through
> what ? Through what should one know That owing to which all this is known -
> through what, O Maitreyi, should one know the Knower ?"

Here exactly the subject-object duality is collapsed and advaita is
established. So, this also does not help your case of driving a wedge
between SDV and DSV.

> Hence in GK, when Gaudapada says world is unreal, he means
> perception/duality is unreal. This is different from saying objects are
> merely projected by jiva or establishing the unreality of world by myriad
> of Bhramas. In both cases, there is perception. This is the uniqueness of
> paramartha/vedanta/anirvachaniya concept.

There is no difference between perception and the perceived world. In fact
GK very explicitly states the world is projected by the perceiver: chitta.
So, ultimately you have not made a strong case for a difference between
Shankara and Madhusudana, etc.


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