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

[Raghav Kumar Dwivedula]

Namaste Sudhanshu Ji
Thanks for starting the discussion on this thread. As I have not studied
the Advaita Siddhi, my comments may present a less nuanced view.

My understanding is that when a sadhaka lands on jIvEshvaraikya through
mahAvAkya unfoldment by the Gurus and Acharyas, there is a certain stage at
which nididhyAdanam is still relevant. At that point, only DSV is the
understanding one falls back on. And when dRShya mithyAtvaM is thus
highlighted repeatedly,  there is no more need/urge to hold on to any
sattA-traividhyaM.

So sattA-traividhyavAda converges in to ekasattAvAda sooner or later in
one's understanding.

Also, the pratibodha viditam matam verse of Kenopanishad is something
accepted in common by any (advaitic) vAda and this nityopalabdhi-svarUpam
of Brahma squares well with the idea of Aropya-tAdAtmyApanna-sat Brahma
alone being ever-experienced, even in vyavahic experience of pot, cloth
etc., implying svarUpataH negation there and then.


Om
Raghav





On Fri, 9 Aug, 2024, 10:21 am Sudhanshu Shekhar via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> 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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