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

[H S Chandramouli]

Namaste Sudhanshu Ji,

Thanks for the link. Since the title said Part 1, I did not check further
earlier.

The tIkA on 2-84 confirms my earlier stated understanding. तत्त्वमसि
(tatvamasi) means परिपूर्णदृष्टिं  निष्प्रपञ्चप्रत्यग्ब्रह्माभेददृष्टिम्
(paripUrNadRRiShTiM  niShprapa~nchapratyagbrahmAbhedadRRiShTim) stated in
tIkA on verse 84.

Regards

On Thu, Nov 16, 2023 at 3:11 PM Sudhanshu Shekhar <sudhanshu.iitk at gmail.com>
wrote:

> 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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>>>>
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>>>>
>>>
>
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