[Advaita-l] Understanding Reality in the Vision of Advaita Vedanta

V Subrahmanian v.subrahmanian at gmail.com
Fri Jul 22 04:56:13 CDT 2016

On Fri, Jul 22, 2016 at 1:01 PM, Ravi Kiran <ravikiranm108 at gmail.com> wrote:

> On Fri, Jul 22, 2016 at 12:13 PM, V Subrahmanian via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>> Mithyā vastu is accorded a certain reality, prātibhāsika satyam or
>> vyāvahārika satyam.  The 'satyam' aspect derives its satyatvam from the
>> adhishtānam.  The rope is the real vastu there but a person thinks that it
>> is a snake. Till such time the truth is known, he holds the snake to 'be',
>> in other words, he says or thinks: the snake 'is.'  While he should have
>> correctly said or held 'the rope is' he is wrongly saying 'the snake is.'
>>  The is-ness of the snake which is not at all there, which never 'is', is
>> transferred wrongly from the rope which alone 'is'.  Hence, the snake is
>> dependent on the rope for its very isness, reality, existence.
>> Dr.BNK Sharma (BNK) On page 146 of the Book in the footnote are given
>> by BNK the
>> eight verses quoted by Sri Madhvacharya in the work ‘Tattvodyota’:
>> On page 142 of the Book BNK says:
>> // The TattvasankhyAna (11 granthas) enumerates the categories recognized
>> by Madhva.  Here*reality* is *dichotomized* into ‘Swatantra’ (Independent)
>> and ‘paratantra’ (dependent).  This is the highest metaphysical and
>> ontological classification in Madhva’s system, whence his system derives
>> its name ‘Dvaita’.  God Vishnu is the One Highest Independent Real.  All
>> else is dependent on Him, including the Goddess Lakshmi, the presiding
>> deity of a-cit prakRti.  // (emphasis mine)
>> //Everything in finite reality is grounded in the Infinite reality and
>> needs it for its *being and becoming*.//  p.62
>> The dependence of the world of matter and the souls on Brahman is in the
>> sense that both are functioning at His will, which is the *essential
>> condition and sustaining principle* that invests them with their reality
>> *and
>> without which they would be but void names and bare possibilities.* //
>> (emphasis mine) (page 67)
>> All that Advaita categorises under ‘vyavahaarika’ is shown under
>> ‘paratantra’ in  Dvaita. While Advaita holds Brahman alone as the
>> PaaramArthika, Dvaita has ‘ViShNu’ alone to show under Swatantra.  Thus,
>> the two-fold categorisation of the Tattva/Satya is not avoidable even for
>> Dvaita.
> In that case, ViShNu svarUpa (tattva) jnAna is accepted as Mukti ?

The following could give you and idea.  The aparoksha jnana of the Bimba
(original) is to be had.


The prasAdA of BhagawAn being inevitable for Moksha is given in the
following Sutra as well.

Aum pareṇa ca śabdasya tādvidhyaṃ bhūyastvāt tv anubandhaḥ Aum (3:3:54)

pareṇa ca = By ParamAtmA only, His darshanA/Aparoksha JnAnA is attained,
which is one step before Moksha.


AchArya madhva with the aid of shRutis said that mOkSha is an individual
experience of the self. The soul experiences its inherent AnaMda to its
fullest extent.

muktirhitvA&nyathArUpaM svrUpENa vyavasthitiH

[Giving up one's non-native form and remaining as one's true nature is

This knowledge of tAratmya is yatArtha ~jnAna and is an intrinsic part of
mOkSha sAdhane.

tAratamyaM tatO ~jjEyaM sarvOcchataM harEstathA|
Etad vinA na kasyApi vimuktiH syAt kathaMchana|| (MBTN – 1.82)

Ref: matatrayasamIkShA
Author: Dr. A V Nagasampige
Publisher: Shri Raghavendra darshana kendra


 Every satvika soul has to have a vision i.e., Aparoksha Jnana of his
Bimbaroopa.This chart helps to have such vision.


It is a state of consciousness(which ISKCON incidentally calls as Krishna
consciousness) which Dvaita calls it as aparoksha Jnana where Bimba rupa of
Narayana is directly envisioned by the qualified sage for eternity once one
reached this stage.


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