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

[Sudhanshu Shekhar]

Namaste Chandramouli ji.

Pl check the TIkA.
https://archive.org/details/WRJC_sankshepa-sharirak-chapter-1-with-explanation-by-madhusudan-sarasvati-1887-kashika-press-kashi/page/n613/mode/2up


On Thu, Nov 16, 2023 at 2:43 PM H S Chandramouli <hschandramouli at gmail.com>
wrote:

> Namaste Sudhanshu Ji,
>
> Reg  // 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 //,
>
> I was not able to get at the tIkA of Sri MS on SAMKSEPASARIRAKA. However I
> could get to download the text SAMKSEPASARIRAKA itself with translation by
> Prof Veezhinathan at the following link
>
> //
> https://ia600906.us.archive.org/13/items/SankshepaSarirakaOfSarvajnatmaVeezhinathanN/Sankshepa%20Sariraka%20of%20Sarvajnatma%20Veezhinathan%20N_text.pdf
> //
>
> I am copying below the translation of verses 2-83 to 2-85.  I have not
> copied for 2-82 as the page is missing. But it may not affect the
> conclusion.
>
> 2-83 // The view that the universe is real is the lowest (preli¬ minary);
> and the view that the universe is not real lies in between (the lowest and
> the ultimate views'). The knowledge which instructs the universe to be
> unreal and which anni¬ hilates the illusive universe is ultimate. The blend
> (of the lowest and the ultimate views) is twofold as the notion of the
> existence of only one individual soul and the notion of existence of many
> souls longing for liberation. Here the negation of each preceding view
> leads to each succeeding view //
>
> 2-84  // The aspirant sets aside the notion of transformation and then
> cultivates the notion of transfiguration. Dis¬ regarding even that by the
> knowledge of the (secondary) senses of the terms (tat and tvam in the
> sentence tat tvam asi) he attains the knowledge of the oneness of the self
> //
>
> 2-85  //  The aspirant who longs for liberation and who is intended to be
> conveyed by the word atha1 pursues the variety of notions in due sequence
> as mentioned above. Then, being freed from the knowledge of all duality, he
> remains in his own supreme nature //.
>
> It is clear from the above, at least to me, that there appears to be a
> misunderstanding of the terms pariNAma-drishTi, vivarta-drishTi and
> antyA-drishTi cited by you from the tIkA. In my understanding,
> vivarta-drishTi refers to तत् (tat) only, and antyA-drishTi refers to
> तत्त्वमसि (tatvamasi). You may like to recheck the tIkA.
>
> With this understanding, there is no difference between the tIkA and
> SDV/DSV as far as attaining Moksha is concerned. Your following statement
> may need review.
>
>  //  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
> // .
> Regards
>
> On Tue, Nov 14, 2023 at 7:03 PM Sudhanshu Shekhar <
> sudhanshu.iitk at gmail.com> 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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