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

[V Subrahmanian]

On Fri, Aug 9, 2024 at 6:25 PM Ananta Chaitanya [Sarasvati] <
bhatpraveen at gmail.com> wrote:

> Namaste Sudhanshuji,
>
>
>
> On Fri, Aug 9, 2024, 4:20 PM Sudhanshu Shekhar <sudhanshu.iitk at gmail.com>
> wrote:
>
>> Whether it is bhAshya, or texts by later AchAryAs or PurANAs or any other
>> VedAntic text, we will have statements which are valid only in specific
>> models such as SDV, DSV, Eka-sattA-vAda, sattA-traividhya-vAda, ajAtivAda
>> etc.
>>
>> BhAshya statements are not in a singular model.
>>
>> Take for example:
>> 1. वैधर्म्याच्च न स्वप्नादिवत् ॥ २९ ॥   अत्रोच्यते — न
>> स्वप्नादिप्रत्ययवज्जाग्रत्प्रत्यया भवितुमर्हन्ति । कस्मात् ? वैधर्म्यात् —
>> वैधर्म्यं हि भवति स्वप्नजागरितयोः ।
>> 2. त्रयः स्वप्ना जाग्रत्स्वप्नसुषुप्त्याख्याः । ननु जागरितं
>> प्रबोधरूपत्वान्न स्वप्नः । नैवम् ; स्वप्न एव ।
>>
>> Now, BhAshyakAra will not explicitly say that the former statement is
>> valid in SDV while the latter in DSV. We are required to understand that
>> these statements are valid in different model. Each model relevant for
>> different adhikArI.
>>
>
> Undoubtedly so. In fact, some of the bhAShya statements work as SDV as
> well as DSV. My current Acharya Swamiji talks of DSV even in Brihad where
> Hiranyagarabha is mentioned as the first Jiva and the following upasAnas
> talk of ahaMgraha. Your analysis here has been very pleasing to read.
>
>
>> As BhAshyakAra Himself clarifies -यापि बुद्धैः अद्वैतवादिभिः जातिः देशिता
>> उपदिष्टा, उपलम्भनमुपलम्भः, तस्मात् उपलब्धेरित्यर्थः । समाचारात्
>> वर्णाश्रमादिधर्मसमाचरणाच्च ताभ्यां हेतुभ्याम् अस्तिवस्तुत्ववादिनाम् अस्ति
>> वस्तुभाव इत्येवंवदनशीलानां *दृढाग्रहवतां श्रद्दधानां*
>> *मन्दविवेकिनामर्थोपायत्वेन* सा देशिता जातिः तां गृह्णन्तु तावत् ।
>> वेदान्ताभ्यासिनां तु स्वयमेव अजाद्वयात्मविषयो विवेको भविष्यतीति ;* न तु
>> परमार्थबुद्ध्या* ।
>>
>> So, you will find that MANDUkya Upanishad will hardly talk about SDV.
>> Rather it will focus on DSV and ajAtivAda.
>>
>
> The only part where i see a difference is that ajAtivAda doesn't really
> contrast with DSV and SDV vAdas but with satkAryavAda (SKV), asatkAryavAda
> (AKV), etc. Mandukya's prakriyA is DSV only, which refutes SKV and AKV. I'm
> also convinced that using SDV, landing on brahmAtmaikya becomes very
> difficult and the best of teachers have struggled to explain it, even using
> kAryakAraNAnanyatva. The last step for them is only the svapna example
> whereby SDV ends up as DSV! That is why some say that DSV is the view of
> the jnanI, leading to saMsAramithyAtva. However, i differ that DSV is a
> sAdhana and the view of the jnanI is saMsAratuchChatva.
>

Namaste

This is what can be concluded from the method of the Bhashyas:  The final
aikya has to happen only through the DSV/Eka jiva vada prakriya, by
default.  The repeated svapna analogy in the bhashy is suggestive of this
alone. The Eka Chaitanya that one has to identify himself with, is the only
adhishthanam for the entire creation.  The Ishavasya expression:

यस्तु सर्वाणि भूतानि आत्मन्येवानुपश्यति ।
सर्वभूतेषु चात्मानं ततो न विजुगुप्सते ॥ ६ ॥

यस्मिन्सर्वाणि भूतानि आत्मैवाभूद्विजानतः ।
तत्र को मोहः कः शोक एकत्वमनुपश्यतः ॥ ७ ॥

can fit only in the DSV.  And the Mundaka mantra / bhashya:

स वेदैतत्परमं ब्रह्म धाम यत्र विश्वं निहितं भाति शुभ्रम् ।
उपासते पुरुषं ये ह्यकामास्ते शुक्रमेतदतिवर्तन्ति धीराः ॥ १ ॥

where the Jnani is stated to be the one who has realized that Truth which
is the abode of the entire creation.  If one has to realize thus, the DSV
is what is involved here.

regards
subbu

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