[Advaita-l] [advaitin] Eka-sattA-vAda vis-a-vis sattA-traividhya-vAda

[H S Chandramouli]

Namaste Sudhanshu Ji,

On a cursory glance at the article, I did not see any reference to whether
eka-sattA-vAda is consistent with Bhashya while there is at least one
reference to the same in respect of sattA-traividhya-vAda.

You can see the irony of it here. Bhashya is relegated to acceptance under
tushyatu-durjana-nyAya while eka-sattA-vAda is under the ** preferred
model** category. Whichever text might have made such a statement. Does it
deserve any comment?

Reg // It is for uttama-adhikArI.(*Sanskrit VichAra SAgara, page 150*:
दृष्टिदृष्टिवादैकसत्तावादैकजीववादेषु दृढतरसंस्कारवानुत्तमाधिकारी) //,

Vichara SAgara, page 220, last foot note states ** अयमेव सर्वोत्तमः पक्षो
दुर्लभाधरिकारिकः **. There are hardly any suitable adhikArIs for the best
prakriyA !! What is the use ??

There is emphasis only on establishing mithyAtva. But that is not the final
aim of Advaita SiddhAnta which is jIva-Brahma Ekatva. Establishing
mithyAtva is only part of the  sAdhana for Realization.

Normally any statement attributed to Advaita SiddhAnta is, by default,
understood here in these Forums as in consonance with the Bhashya. If there
is any deviation from this, it would be appropriate to mention that the
view presented is in accordance with some other prakriyA. Unfortunately in
my understanding in many of the recent posts the views presented are
certainly not in accordance with the Bhashya. But no reference is made to
the same. It could lead to avoidable confusion with many of the readers.

Regards

On Fri, Aug 9, 2024 at 10:21 AM Sudhanshu Shekhar <sudhanshu.iitk at gmail.com>
wrote:

> Namaste Subbu ji, Venkatraghavan ji, Chandramouli ji, Raghav ji and other
> learned members of the group.
>
> It is critical to understand the different models in which the statements
> in VedAnta are made. One such distinction in models is that of
> eka-sattA-vAda and sattA-traividhya-vAda. I have made a study in this
> regard and have written it in systematic format. I would request you to
> kindly go through the article and share your views about the same. The
> article can be accessed from
>
>
> https://sudhanshushekhar.wordpress.com/wp-content/uploads/2024/08/eka-satta-vada-vis-a-vis-satta-traividhya-vada.pdf
>
> I would request your kind indulgence in this regard as it will help me
> improve my understanding of advaita.
>
> A snapshot of differences between eka-sattA-vAda and
> sattA-traividhya-vAda, taken from the article, is pasted here for ready
> reference. The required references from Advaita SIddhi, LaghuchandrikA,
> VedAnta ParibhAshA, Advaita Parishuddhi, Shat BhUshanI are mentioned in the
> PDF which I am not reproducing here.
>
> Head
>
> Eka-satta-vAda
>
> SattA-traividhya-vAda
>
> 1
>
> There is sattA of only one entity namely Brahman. Superimposed entities
> have no sattA.
>
> There is sattA of Brahman, vyAvahArika vastu and prAtibhAsika vastu.
> Despite being superimposed entities, they have sattA, although they are
> progressively lower.
>
> 2
>
> In the pratyaksha “ghaTah san”, there is perception of existence belonging
> to Aropya-tAdAtmya-Apanna-sat.
>
> In the pratyaksha “ghaTah san”, there is perception of vyAvahArika-sattva
> belonging to pot.
>
> 3
>
> The nishedha of mithyA vastu is by swarUpa.
>
> The nishedha of mithyA vastu is by vyadhikaraNa-dharma, pAramArthikatva.
>
> 4
>
> san-mAtra-grAhI-pratyaksha is accepted. adhishThAna-jnAna is pramA,
> vikalpa-jnAna (pot-jnAna) is bhrama.
>
> san-mAtra-grAhI-pratyaksha is not admitted. vikalpa-jnAna (pot-jnAna) is
> accepted as pramA.
>
> 5
>
> Though there is vyapadesha of pratibhAsikatva and vyAvahArikatva, no
> vyAvahArika or prAtibhAsika sattA is admitted.
>
> VyAvahArika and PrAtibhAsika sattA are admitted.
>
> 6
>
> It is the preferred model.
>
> It is by tushyatu-durjana-nyAya.
>
> 7
>
> It is for uttama-adhikArI.
>
> (Sanskrit VichAra SAgara, page 150: दृष्टिदृष्टिवादैकसत्तावादैकजीववादेषु
> दृढतरसंस्कारवानुत्तमाधिकारी)
>
> It is for manda-adhikArI.
>
> Regards.
> Sudhanshu Shekhar.
>
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