[Advaita-l] [advaitin] References to drishTi-srishTi-vAda in Shruti, BhAshya and works of sampradAya-vit-AchAryAs

[Raghav Kumar Dwivedula]

Typo -
In analyzing dream, we don’t say that the dream world is created by the
dream mind of the dream person, and yet everything is indeed imagined. It
appears you don’t get the idea of ajñata-sattā - a key feature of DSV -
which is easy to appreciate from our dream experience. Because of this
there is no disrespect or denial of Ishvara and Guru in DSV.



On Tue, 3 Feb 2026 at 2:54 PM, Raghav Kumar Dwivedula <
raghavkumar00 at gmail.com> wrote:

> Hare Krishna Mahaprabhu ji
>
>
> On Tue, 3 Feb 2026 at 11:10 AM, Bhaskar YR <bhaskar.yr at hitachienergy.com>
> wrote:
>
>> praNAms
>> Hare Krishna
>>
>> I don’t think SSSS accepts mind as a dṛśya. That is the point of
>> divergence.
>>
>> >  Again a gross misrepresentation of Sri SSS's stand and consequential
>> baseless allegations on him.  When he & bhAshyakAra say everything is due
>> to adhyAsa where is the question of antaHkaraNa being entertained as not
>> drushya etc. ??
>
>
> To place avidyā purely in a dṛṣṭa-padārtha is incorrect. Because then its
> removal is not necessary. I don’t need to remove something’s avidyā.
>
>   I have said somany times in this list itself without antaHkaraNa you
>> cannot do brahma jignAsa especially when you are asserting 'advaita jnAnam
>> manOvrutti mAtraM' and shruti itself saying manasaivedamAptavyaM neha
>> nAnAsti kiMchana...it is an instrument to have the Atma darshana says
>> bhAshyakAra elsewhere ( saMskrutaM manaH Atmadarshane karaNaM)..The Atman
>> is sAkshi chetaH kevalO nirguNascha, so the 'socalled' intellect itself one
>> of the drushya (object) of that consciousness / sAkshi.
>
> Good but You don’t seem to see the fact that when Antahkarana is dṛśya is
> a fact accepted by DSV. if you did then your whole objection against DSV
> that - DSV says that īśvara is created *by* the antaḥkaraṇa - is shown as
> incorrect. The entire dṛṣṭa-prapañca is included as “imagined” as in a
> dream.
>
> In dream we don’t see that the dream world is created by the dream mind of
> the dream person, and yet everything is indeed imagined. It appears you
> don’t get the idea of ajñata-sattā - a key feature of DSV - which is easy
> to appreciate from our dream experience. Because of this there is no
> disrespect or denial of Ishvara and Guru in DSV.
>
> Om
>
>
>
>
>
>
>
>
> Nevertheless, you cannot deny the fact that you have no other instrument
>> of knowledge through which we can talk and give big discourses on
>> Atmaikatva jnAna, or we can talk of ourselves as avidyAvanta or
>> vidyAvanta.  BTW, I don’t know, if you prabhuji-s are doing these exercises
>> without using this instrument of yours😊And in adhyAsa bhAshya bhAshyakAra
>> highlighted this very issue and clarifies that it is an innate tendency of
>> the human mind to confound the AtmAnAtma.  All human kriya and kriyAphala
>> (anubhava) etc. presupposes intellection and intellection itself is based
>> on this natural (svAbhAvika) error.  And further clarifies that since
>> avidyA is no actual concept of Atman, the socalled avidyA neither belongs
>> to paramAtman (kUtastha parishuddha chaitanya nor pratyagAtman (kshetrajna
>> / vijnAnAtma) in the pAramArthika sense and Atman can never be perceived
>> and conceived by the mind and mind itself being a adhyArOpita / adhyastha
>> on the self.  But at the same time,  as said above, the vidyAvidya
>> vyavahAra cannot take place without the practical usage of this antaHkaraNa
>> which is contextually different from entirely inert things like chair,
>> table, ghata in which there is obviously no question of avidyA and related
>> trauma nor there is any chance of jnAnOtpatti.
>>
>> Hari Hari Hari Bol!!!
>> bhaskar
>>
>>