[Advaita-l] [advaitin] The Grandeur of the Atman transcending time

[Sudhanshu Shekhar]

Namaste Raghav ji.

Many thanks for pin-pointed discussion.

My understanding is that the teaching of SDV (where jagatkAraNam Brahma is
> maintained) as a prakriyA *includes* the apavAda within its ambit.  But it
> will necessary converge/telescope in to DSV as maturity to appreciate
> nididhyAsanam arises,  where the words such as " म्ययेवोदेति चिद्व्योम्नि
> जगद्गन्धर्व - पत्तनम् " etc are directly appreciated and finally DSV too
> matures and lands the adhikArI upon AJV.
>

As per my understanding, in case of both SDV and DSV, Avidyaka-kAraNatvam
of Brahman with respect to the world is maintained. Because perception of
the world is admitted in both DSV and SDV, one has to explain the
kAraNatva. Brahman, through avidyA, is accepted to be kAraNa in both SDV
and DSV.

The sequence pariNAma-SDV-DSV-ajAti is with respect to time as maturity of
aspirant increases. This is the preferred view of Samkshepa ShArIraka, as
concluded in TIkA by MS in 2.91 to 2.93.

I agree that when SDV encompasses apavAda within its ambit, it passes
through DSV. Without that, it might talk of apavAda but one will not be
able to situate therein. For the sake of completion of teaching, it might
talk about apavAda, but for an aspirant it will need to pass through DSV.

So two points here -
> The *teaching* of SDV as per shruti, being a valid or sAdhvI prakriyA, is
> complete in itself and includes not only aropa-dRShTi, but even the apavAda
> upadesha. *Yet* as the adhikArI matures, his understanding or 'dRShTi'
> matures through SD, then DS, then AJ.
>

I think just as pariNAma-drishTi is upakArI to vivarta-drishTi, similarly
SDV is upakaArI to DSV. And DSV is upakArI to apavAda-drishTi. If we read
SS 2.81 onwards along with TIkA, it appears clear that the aspirant,
depending on purity of mind, passes through these several drishTi. He
starts with pariNAma-drishTi, then comes to vivarta-drishTi wherein he
first accepts that there are many other jIvAs and later comes to accept
that he is the only jIva. And then he situates in apavAda-drishTi.

Now, I agree that SDV is presented as a complete teaching wherein apavAda
is mentioned. However, in practice, as purity of mind increases, he will
shift from nAnA-jIva to eka-jIva, imho.

This is my view. I stand open for correction in this regard by learned
members. One issue which I find is description of jnAnIs which are supposed
to be situated in apavAda-drishTi. While SDV will talk eloquently of them,
DSV will term it as arthavAda.

So, while it is true that both DSV and SDV encompass apavAda, as they need
to present a complete teaching, their description of those who situate in
apavAda may differ.

Sri Ramana Maharshi mentions this, incidentally.
>

Please share the reference.

can we nevertheless say that the pUrva-pUrva-vilaya mention by the Acharya
> applies even within the two vivarta-dRShTis of SDV and DSV with the former
> telescoping in to the latter as the adhikAri matures?
>

Yes. Certainly. Reading SS along with TIkA appears to say the same.

*A brief recollection of the three dirshTi (SS 2.86)*

pariNAma-drishTi -- Brahman is the pariNAmI-upAdAna of the world just as
clay is the pariNAmI-upAdAna of pot. To the seeker, this first appears to
be propounded from srishTi-vAkya.

vivarta-drishTi -- Brahman is the vivarta-upAdAna-kAraNa of the world like
snake-rope. This arises when one analyses the nishedha-vAkya and
ArambhaNa-adhikaraNa etc. He appreciates that kUTastha Brahman can never be
pariNAmI-upAdAna-kAraNa (2.84 TIkA). He comes to realise that Brahman
cannot be pariNAmI-upAdAna and srishTi-vAkya have tAtparya in
vivarta-kAraNatva of Brahman (and through that to non-duality of Brahman).

apavAda-drishTi --  When all drishTi cease, then he situates as shuddha
Brahman. (2.85)

pariNAma-drishTi upholds prapancha-satyatva.

vivarta-drishTi is prapancha-satyatva-kshatikarI. It removes
prapancha-satyatva.

vivarta-drishTi is incapable of dvaita-upashAnti. It has
prapancha-bhrama-tva as the vishaya. It upholds the illusoriness-of-world.
It *prima facie* appears to permit a little bit of something other than
Brahman.

apavAda-drishTi is complete-dvaita-upashAnti. It sublimates even the
vivarta-drishTi. It entertains no kArya-kAraNa.

Regards.
Sudhanshu Shekhar.