[Advaita-l] ***UNCHECKED*** Re: [advaitin] Re: World is mind alone: Shankara

Praveen R. Bhat bhatpraveen at gmail.com
Sun Jul 30 12:27:56 EDT 2017

Namaste Chandramouliji,

On Sun, Jul 30, 2017 at 8:04 PM, H S Chandramouli <hschandramouli at gmail.com>

> As you are no doubt aware, there are two well recognized prakriyas in SDV,
> namely adhyArOpa-apavAda prakriyA and avasthAtraya prakriyA.
​Sure, there are many viveka prakriyAs in SDV, one of them being the
avasthAtraya viveka, which can be used for mithyAtvanischaya of the
avasthAs themselves, landing into a self which is different from it.
However, I have voiced earlier that since the dream itself has far-reaching
implications, its very likely that SDV changes to DSV in the avasthAviveka.

> The issue you have pointed out is covered in the second prakriyA.
​The total being resolved into an individual is definitely more DSV than
SDV, and that is what I have pointed out.

> But Sri SSS has written several texts covering this prakriyA like
> “AvasthAtraya Chandrike’,  “ParamArtha ChintAmaNi “  etc. You may like to
> refer to them.
​Thanks, but I can barely read Kannada​ words! Even in other languages, I'm
very choosy with what I read. I prefer to stick to main prasthAnatraya or
prakraNas than anything else.

> This is from vichAra perspective. But Swami VidyAranya contends, like in
> Panchadashi,  that it can be resolved through upAsana also.
Although you have mentioned your perspective earlier too as to what is
vichAra and what is upAsana, there is no such rule at all that I know or
agree with. In fact, any vichAra based on Shruti vAkya is manana. This is
definitely possible regardless of vyAShTi, samaShTi, aikya, SDV, DSV,
avasthAtraya, kArya-kAraNa, shariratraya, etc. As for what follows is
nididhyAsana only when aikya-tattva is doubtlessly understood, but with
doubts it becomes nirguNopAsanA. I particularly assert this here, since as
I understand you also follow Sw. Paramarthanandaji and I thought you would
like to know that this is how he particularly addresses the issue at hand.
This is endorsed by Panchadashikara in chapter 9 wonderfully.

Infact , in my understanding, the vyaShTi perspective  is what Swami
> Vidyaranya  covers in anubhutiprakasha  as driShTi sriShTi which was
> discussed in the other thread.
​And hence, I said its DSV, more than SDV.​

--Praveen R. Bhat
/* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know
That owing to which all this is known! [Br.Up. 4.5.15] */

More information about the Advaita-l mailing list