[Advaita-l] [advaitin] Re: Does the mukta/jnani see the world?

[Raghav Kumar Dwivedula]

तत्त्वक्षति: प्रपञ्चसत्यत्वक्षतिकरी या विवर्तदृष्टि: सा मध्यमा,
ब्रह्मविचाराद्यधीन विवर्तदृष्टेः विवेकादिमत् पुरुषाश्रायत्वात् परम्परया
मोक्षोपयोगित्वात् आत्मविषयत्वात् च सा पूर्वदृष्ट्यपेक्षया उत्तमा, तावत्या
#द्वैतोपशान्त्यसम्भवाद्# द्वैतोपशान्त्यपेक्षया जघन्या इति मध्यमा इति
अर्थः।.....विवर्तदृष्टेरपि जीवैकत्व नानात्व विषयतया द्वैविध्यम् आह ...



Namaste Sudhanshu Ji
The above passage quoted by you does not directly mention that the
प्रपञ्चसव्यत्वक्षतिकरीदृष्टिः ie विवर्तदृष्टिः is incapable of leading to
mokSha and that *only द्वैतोपशान्ति: is the highest mokSha.*

The idea of विवर्तदृष्टिः being merely madhyamA might well be either a
praise (stuti) of the pursuit of the the द्वैतोपशान्ति (along the lines of
how shrI vidyAraNya prizes/grades the higher bhumikAs over the lower
bhumikAs amongst even the last three, without denying that jIvamukti is
there even with the last three bhUmikas.

 It seems rather incongruent with bhAShya to say that द्वैतोपशान्ति (
literally understood as the total cessation of द्वैतानुभव) is a sine qua
non for jIvanmukti.

Might it be that the tIka by Sri MS is only his elaboration of the outlier
view expressed in saMkShepa shAriraka rather than his own view per se, just
as the tattvavaishAradI commentary on yoga sUtras by SrI vachaspati miSra
need not imply his acquiescence in the yoga darshana view of
prakRtinityatvaM etc.

Om
Raghav



 Shekhar via Advaita-l, <advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Chandramouli ji,
>
> The TIkA by MS on sankshepa shArIraka 2.82 to 2.85 may be perused. Here,
> the text classifies three drishTi, pariNAma-drishTi, vivarta-drishTi and
> antyA-drishTi. It says that one attains Moksha through antyA-drishTi by
> sequentially sublimating the earlier drishTi.
>
> MS bifurcates vivarta-drishTi in two parts, nAnA-jIva and one-jIva which is
> what SDV and DSV are respectively. He categorically states that
> vivarta-drishTi is incapable of leading one to Moksha. I quote from 2.82 -
> तत्त्वक्षति: प्रपञ्चसत्यत्वक्षतिकरी या विवर्तदृष्टि: सा मध्यमा,
> ब्रह्मविचाराद्यधीन विवर्तदृष्टेः विवेकादिमत् पुरुषाश्रायत्वात् परम्परया
> मोक्षोपयोगित्वात् आत्मविषयत्वात् च सा पूर्वदृष्ट्यपेक्षया उत्तमा, तावत्या
> #द्वैतोपशान्त्यसम्भवाद्# द्वैतोपशान्त्यपेक्षया जघन्या इति मध्यमा इति
> अर्थः।.....विवर्तदृष्टेरपि जीवैकत्व नानात्व विषयतया द्वैविध्यम् आह ...
>
> //This implies that as per Sri MS,  all the prakriyAs lead to the same
> Goal. There is no difference in the status of the sAdhaka who reaches the
> Goal through whichever prakriyA. Your contention appears to imply that the
> status is different depending upon whether SDV or DSV or AjAtivAda is
> followed by the sAdhaka.//
>
> Whether it is pariNAma-vAda or vivarta-vAda (which includes SDV and DSV),
> they are useful in so far as they sequentially take one to antyA-drishTi.
>
> antyA-drishTi is apavAda-drishTi. However, to reach there, one has to
> necessarily sequentially pass through SDV and DSV. Since, DSV is just a
> step short to antyA-drishTi, it is the most superior. In antyA-drishTi,
> there is apavAda, basically ajAtivAda.
>
> My point is only this. Neither DSV nor SDV can take one to Moksha. For they
> are within the vivarta-vAda which maintains the prapancha-bhramatva.
>
> It is only the antyA-drishTi, the ajAtivAda which is the truth. I would
> request to kindly peruse 2.82 to 2.85 TIkA. I cannot find any soft copy. I
> have the Hindi translation and reproducing the Sanskrit here will take
> time.
>
> Regards.
>
>
>
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