[Advaita-l] Anvaya Vyatireka Method (Was: Re: Fw: Adhyaropa-ApavadaNyaya.)

[Br. Pranipata Chaitanya]

> In the first chapter of Vedantapanchadasi, Vidyaranyswami [1] specifically
> states that Atma must be differentiated from the five kosas using the
> Anvaya-vyatireka method. In the next sloka [2], he distinguishes the
> sthUlaSarIra, the gross body from Atma using that logic. As per the logic 
> in
> that sloka
>
> Va) Anvaya: In the dreaming state the gross body is absent but the Atma is
> manifest (on account of its sAkshitva - as explained by the
> commentator Ramakrishna, a disciple of Vidyaranyaswami).
> Vb) Vyatireka: In the same state, the Atma is present, but the gross body 
> is not
> manifest.
>
> (I am unable to make out the difference between a) and b) and was unable 
> to find
> any directionality of causation or such hints either from the Sanskrit
> commentator or the English translator - but that is a different issue, one 
> that
> has to be resolved with a Guru).
>
 and would be
> thankful for any pointers.
>
> Regards
> N. Siva Senani
>

Hari Om Shri Shiva Senani ji and Shri Sadanandaji, Pranaams!

the terms avvaya and vyatireka is used in pancadashI in the sense of 
anuvritti and vyAvritti. (anvaya-vyatireka-shabdAbhyAm anuvritti-vyAvrittI 
ucyete - vyAkhya)

With the terms anuvritti and vyAvritti the method of discriminating Atman is 
explained by AcAryaji in shloka 7 of dakShiNAmUrti-stotram bAlyAdiShu api 
jAgradAdiShu tathA... and svAmi svayamprakAshayati's laghu-tattva-sudhA 
explains the method in detail.

..............................................

idAnIM mu~ncAd-iShIkAm iva dehAdibhyaH vivicya saccidAnanda-rUpaM 
pratyag-AtmAnaM pradarshya tasya parameshvara-abhedaM 
shruti-guru-Ishvara-prasAda-labhyaM pradarshayan Aha bAlyAdiShu api iti .

bAlyAdiShvapi jAgradAdiShu tathA sarvAsvavasthAsvapi
vyAvR^ittAsvanuvartamAnamahamityantaH sphurantaM sadA .
svAtmAnaM prakaTIkaroti bhajatAM yo mudrayA bhadrayA
tasmai shrIgurumUrtaye nama idaM shrIdakShiNAmUrtaye ..

bAlyAdiShu - bAlyaM shaishavaM , tadAdiShu 
shaishava-kaumAra-yauvana-madhyavayaH-sthAvira-rUpAsu jAgradAdiShu - 
jAgrat-svapna-suShupti-mUrchhA-janma-jarA-maraNa-rUpAsu , tathA anyAsu api 
avAntarAsu darshana-shravaNAdi rUpAsu kartR^itva bhoktR^itva-rUpAsu ca 
sarvAsu avasthAsu dashAsu , vyAvR^ittAsu parasparaM vyAvartamAnAsu , 
anuvartamAnaM anugatatayA sarvasu avasthAsu vartamAnam.h .

ayaM bhAvaH - yaH hi asatya-jaDa-anAnanda-rUpAsu sarvAsu avasthAsu 
vyAvartamAnAsu yaH ahaM suptau svapnam-adrAkShaM saH aham idAnIM jAgarmi iti 
avasthAtraye yaH ahaM bAlaH yuvA ca abhUvaM saH aham idAnIM vR^iddhaH asmi 
iti bAlyAdiShu api ca satvena anuvartamAna anubhUyate tathA draShTR^Itvena 
abhimateShu cakShurAdiShu vyAvartamAneShu svayaM tat-sakala-sAkShitvena yaH 
cidrUpaH sadA anuvartamAnaH anubhUyate tathA 
priyatvena-amita-vitta-putra-piNDAdiShu vyAvartamAneShu ca yaH svayaM sadA 
prIti-viShayaH sarvasheShitvena niratishaya-prIti-viShayatayA 
Ananda-rUpatvena-anuvartamAnaH anubhUyate tadvad eva ahaM-buddhi-viShayatayA 
Atmatvena abhimateShu dehAdi-bhoktR^i-anteShu ca vyAvartamAneShu yaH svayam 
ahaM-buddhim-avyabhicaran.h sadA Atmatvena anuvartamAnaH anubhUyate tataH 
sad-rUpatvaM cidrUpatvam Ananda-rUpatayA priyatvaM ahaM-buddhi-viShayatayA 
pratyaktvaM ca yaH kadApi na vyabhicarati saH eva tvaM-pada-artha-lakShya 
AtmA iti .

tathA ca tApanIya shrutiH -- taM vai etam AtmAnaM jAgrati asvapnam 
asuShuptaM svapne ajAgratam asuShuptaM suShupte ajAgratam asvapnaM turiye 
ajAgratam-asvapnam-asuShuptam avyabhicAriNaM nitya-Ananda-sadA-ekarasaM hi 
eva cakShuShaH draShTA shrotasya draShTA vAcaH draShTA manasaH draShTA 
buddheH draShTA prANasya draShTA tamasaH draShTA sarvasya draShTA iti .

etat eva Aha aham iti antaH sphurantaM sadA iti . antaH - sharIrAdiShu 
madhye aham iti ahaM buddhi-viShayatvena sadA sarveShu api kAleShu 
sphurantaM bhAsamAnaM upalakShaNam etat.h satvena priyatvena ca sadA 
sphurantam iti api draShTavyam.h .. evaMbhUtaM pratyag-AtmAnaM yaH - 
parameshvaraH svAtmAnam eva svaM -- satyaM dnyAnam anantaM brahma , 
vidnyAnam AnandaM brahma , ityAdiShu shrutiShu saccidAnanda Atmakatvena 
trividha-paricchheda-shUnyatayA ca prasiddhaH parameshvaraH eva AtmA - 
svarUpaM yasya pratyag-AtmanaH na tu kartrAdi-rUpeNa pratIyamAnaH AtmA saH 
svAtmA taM svAtmAnaM brahma-abhinnam iti yAvat.h bhadrayA shobhanayA mudrayA 
kara-kalita-dnyAna-mudrayA bhajatAM svabhaktAnAM prakaTIkaroti - teShAM 
pratyag-AtmAnaM brahma-svarUpatvena aprakaTaM prakaTaM karoti sphorayati .. 
tasmai          namaH ..

bAlyAdiShu tathA jAgradAdiShu api sarvAsu avasthAsu vyAvR^ittAsu 
anuvartamAnaM sadA antar-aham iti sphurantaM bhajatAM (pratyagAtmAnaM ) yaH 
bhadrayA mudrayA svAtmAnaM prakaTIkaroti tasmai        namaH iti anvayaH .. 
7..
...................................................

The advaita-vedaAnta also uses the anvaya-vyatireka-nyAya like others for 
teaching the sAdhya thro anumAna-pramANa. That much alone is the similarity.

In Shri Guru Smriti,
Br. Pranipata Chaitanya