[Advaita-l] ***UNCHECKED*** Re: Re: Shankara says the objective waking world is a projection of Avidya

[H S Chandramouli]

Namaste Sudhanshu Ji,

I have not spent much time trying to understand DSV. Only studied it on and
off. I would not like to involve myself in any discussions on the same.
Hence not contributing any views here now.

Regards

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On Mon, Jul 24, 2023 at 2:20 PM Sudhanshu Shekhar via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Hari Om V Subramanian ji.
>
> //Thus, we have a very explicit statement from Shankara that the waking
> world is a projection by avidya: avidya pratyupasthaapitam.  This is
> another way
> of saying jagat is mithya.  This is just one instance of the drishti
> srishti prakriyaa endorsed by Shankara in many places. //
>
> Will drishTi-srishTi prakriyA have sushupti? drishTi is
> vritti-vishishTa-chaitanya. This vritti has to be of avidyA as there is no
> point in accepting an antah-karaNa distinct from avidyA. in
> drishTi-srishTi, the vritti-vishishTa-chaitanya alone is srishTi. Whether
> it is waking or dream or sushupti, there is avidyA-vritti which leads to
> illusion of creation.
>
> The avasthA-traya appears to be valid in srishTi-drishTi-vAda only. In DSV,
> we have only the present moment. That there was a past is a thought part
> and parcel of the present moment thought.
>
> That I had a sushupti is nothing but a thought at the present moment. In
> drishTi-srishTi-vAda, we cannot accept sushupti as a different avasthA and
> analyse it.
>
> Please correct me if I am wrong.
>
> Venkataraghavan ji, Chandramouli ji. Please share your views.
>
> Regards.
> Sudhanshu Shekhar.
>
> On Mon, Jul 24, 2023 at 1:02 PM V Subrahmanian via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > In the Brihadaranya Upanishad bhashya 4.3.23 while explaining the state
> of
> > deep sleep where the jiva does not perceive duality, world, in deep
> sleep,
> > the mantra says:
> >
> > यद्वै तन्न पश्यति पश्यन्वै तन्न पश्यति न हि द्रष्टुर्दृष्टेर्विपरिलोपो
> > विद्यतेऽविनाशित्वात् । *न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यत्पश्येत्
> ॥*
> > २३ ॥
> >
> > He does not see duality. If it were available there, it would have been
> > perceived.
> >
> > Shankara while explaining says:  यद्धि तद्विशेषदर्शनकारणमन्तःकरणम् चक्षू
> > रूपं च, तत् अविद्यया अन्यत्वेन प्रत्युपस्थापितमासीत् ; तत् एतस्मिन्काले
> > एकीभूतम्
> >
> > That which aids perception of specific objects is the manas, indriya
> (eye)
> > and the vishaya (rupam).  All this was projected by avidya as distinct
> from
> > the Atman in the waking. Now since all this has become one with the Atman
> > in deep sleep, they are not perceived.
> >
> > Thus, we have a very explicit statement from Shankara that the waking
> world
> > is a projection by avidya: avidya pratyupasthaapitam.  This is another
> way
> > of saying jagat is mithya.  This is just one instance of the drishti
> > srishti prakriyaa endorsed by Shankara in many places.  Another example
> is
> > the Bh.Gita 2.16 bhashya:
> >
> > न हि शीतोष्णादि सकारणं प्रमाणैर्निरूप्यमाणं वस्तुसद्भवति । विकारो हि सः,
> > विकारश्च व्यभिचरति । यथा घटादिसंस्थानं चक्षुषा निरूप्यमाणं
> > मृद्व्यतिरेकेणानुपलब्धेरसत्
> > , तथा सर्वो विकारः कारणव्यतिरेकेणानुपलब्धेरसन् ।
> >
> > That which is perceived by the sense (organs, mind, etc.) is asat,
> > non-existent. The forms of pot, etc. that is perceived by the eye is non
> > existent apart from its cause, clay, and thus asat, non-existent.
> >
> > Thus according to Shankara the objective world that is perceived by the
> > senses (and thus alone known to exist by the pramaatru/jiva) is
> nonexistent
> > for the very reason: prateeyamanatvaat.
> >
> > We have to recall the adhyasa bhashya:
> >
> >  उच्यते — देहेन्द्रियादिषु अहंममाभिमानरहितस्य प्रमातृत्वानुपपत्तौ
> > प्रमाणप्रवृत्त्यनुपपत्तेः । न हीन्द्रियाण्यनुपादाय प्रत्यक्षादिव्यवहारः
> > सम्भवति । न चाधिष्ठानमन्तरेण इन्द्रियाणां व्यवहारः सम्भवति । न चानध्यस्ता
> > त्मभावेन देहेन कश्चिद्व्याप्रियते । न चैतस्मिन् सर्वस्मिन्नसति असङ्गस्या
> > त्मनः प्रमातृत्वमुपपद्यते । न च प्रमातृत्वमन्तरेण प्रमाणप्रवृत्तिरस्ति ।
> > तस्मादविद्यावद्विषयाण्येव प्रत्यक्षादीनि प्रमाणानि शास्त्राणि चेति ।
> >
> > Sense perception happens only because of Atma - manas, sense organs, body
> > adhyasa. That which takes place due to this fundamental adhyasa is
> unreal,
> > Shankara says above. So all pratyakshaadi vyavahara happens in the domain
> > of avidya/adhyasa only. Hence alone that is not real.
> >
> > Shankara's bhashya is replete with the above theme.
> >
> > OM
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