[Advaita-l] dRShTi-sRShTi definitions in the advaitasiddhi

[H S Chandramouli]

Namaste Praveen Ji,



The links have just been provided in the thread. The ten definitions are
listed on book page 533, adobe page 556. Drishtisrishtyupapattih.



Thanks for the translation. I understand all the terms  अज्ञात सत्ता, यत्,
तत् (aj~nAta sattA, yat, tat) to refer to “   प्रत्यगात्मन् (pratyagAtman)/
साक्षी (sAkShI)/ (all pervading) Atman/ Brahman ”. पश्यति (pashyati) understood
as “ ईक्षण (IkShaNa) /  संकल्प (saMkalpa) ”. सृजति (sRRijati) as “ appear
as Its vistAram/manifestation/origination ”, (all the English terms picked
from the translation by Swami Gambhirananda on bhashya for BG 13-31 <<



यदा भूतपृथग्भावमेकस्थमनुपश्यति ।
तत एव च विस्तारं ब्रह्म सम्पद्यते तदा ॥ ३० ॥ >>



<< yadA bhUtapRRithagbhAvamekasthamanupashyati |

tata eva cha vistAraM brahma sampadyate tadA || 30 || >>,)



the translation for the hindi commentary on Anubhutiprakasha  would then be
understood as follows



<< (Hindi) Without cognizing the प्रत्यगात्मन् (pratyagAtman)/ साक्षी
(sAkShI) (same as (all pervading) Atman/ Brahman),  cognizing only its
vistAram/manifestation/origination is drishtisrishti (“V” of DSV not
included as the term as used here is not a prakriyA, but only a term). MS
has mentioned the purport of DS (again “V” omitted) as ; (Sanskrit)
Whatever the प्रत्यगात्मन् (pratyagAtman)/ साक्षी (sAkShI) desires (संकल्प
(saMkalpa)), It appears as His vistAram/manifestation/origination >>.



This brings it in line with avasthAtrayavivEka, consistent with the later
part of the commentary as also with the verses 48-52, Chapter 9 of
Anubhutiprakasha.



This is my understanding.



Both of us having stated our respective positions, maybe it is time to
leave it at that.



Regards



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