[Advaita-l] [advaitin] One more 'samskara' employed by Shankara in the GB for avidya lesha

[Bhaskar YR]

praNAms
Hare Krishna

However, one needs to sublate SDV to arrive at DSV. And then sublate DSV to arrive at already-present ajAti.


  *   I don’t think this type of hierarchical structure of teaching is there in shankara vedAnta.  Ofcourse all the three socalled modules and its intricacies can be understood by following either one of the modules.  The SDV module IMO accommodates the theistic approach to shankara vedAnta.  It first explains that the cause of the Jagat namely, Brahman, is very different in features from the Jagat. Like brahman is Chaitanya and jagat is jada/anAtma etc.  But it also explains that it as a rule that an unknown thing is to be conveyed through the known (stulArundhati nyAya). Therefore, the scriptures takes us to Brahman starting only from the Jagat which is familiar to us as we are on day to day basis dealing with it. The sOpAdhika upAsya brahma, upAsana, dhyAna etc. are with respect to this sOpAdhika Brahman with Jagat as Its adjunct. The attributes to  sOpAdhika brahma are told only with respect to Jagat and jeeva. And  the next level of in this same module is understanding of Brahman is through its features–satyaM, jnAnam and anantaM. Notice again that these are again mentioned with respect to the same jagat and jeeva relations. In the subsequent step we will understand that every perceivable object of the transactional world which you termed as anAtma is only brahman in their intrinsic nature. Hence I said for the vyAvahArika jagat brahman is the kAraNa (satyanchAnrutaMcha satyamabhavat).  It would then follow as as result that Brahman alone exists from the pAramArthika drushti. Which is explained as Atmaikatva darshana, samyagdrushti, sarvAtma bhAva.  So SDV, DSV AV type of realizations are within the module of SDV only wherein Ishwara kAruNya, AchAryAnugraha given the utmost importance.

Hari Hari Hari Bol!!!
bhaskar