[Advaita-l] Three 'kinds' of Advaita for saadhana

Anand Hudli ahudli at gmail.com
Tue Jun 15 07:11:27 CDT 2010

V Subrahmanian wrote:
 >१. वस्तुनि भेदबुद्धिरेकः स्वप्नः २. ततस्तत्तदधिकारभेदेन
कर्मभेदबुद्धिर्द्वितीयः ३. ततः सत्कर्मसाधितं फलं ममैव भोग्यमिति तृतीयः ।

The verses 7.15.62-65 are to be taken together.  7.15.62 mentions the three
types of dreams. What you quoted is from Shridhara Svami's commentary.

>1. Cognition of difference in the vastu, object, is the first dream.
2.Next, cognition of difference in ..[explanation required]  3. The
> third dream is that one thinks that 'whatever has been achieved by me thru
righteous means should be enjoyed by me alone'.  >One has to transcend all
these three dreams.  And that will be possible by practicing the following
three types of 'advaita'.

What is essentially being pointed out here is necessity of performing
actions with a view of offering the fruits/results of those actions to God,
realizing the unreality of differences among objects, actions, and the
experiencers of fruits of actions. When a person desires a particular
object, he commits a mistake of differentiating among objects and indulges
in the first type of dreams, i.e. of differentiating among objects. For
example, a cloth is not different from its cause, the threads that are used
to make the cloth. So one must see the unreality of differences among
objects and thereby overcome the first type of dreams. This nonduality among
objects is what verse 7.15.63 describes as bhAvAdvaita. Shridhara refers to
this as "kAryakAraNayoraikyam". Next, the person who desires a particular
object, looks for a particular action that when performed will yield the
fruit, and thereby indulges in the second type of dreams. Different actions
require different qualifications to be present in the performer. This
is what Shridhara calls "adhikArabhedena karmabhedabuddiH" above in the
commetary on 7.15.62. But by dedicating the fruits of actions done by mind,
words, or the body (manovAktanubhiH) to God, one realizes the unreality of
such differences among actions. This is what 7.15.64 calls kriyAdvaita. When
all actions are dedicated to God, all actions are nondifferent from each
other because each is only dedicated to God and has no other purpose. Here
Shridhara remarks, "uddeshyaphalabhedo hi karmabhede hetuH, IshvarArpaNe cha
tadabhAvAtkriyANAmadvaitam", the differences in what is the desired result
causes differences among actions and when all actions are dedicated to God,
there is the nonduality of actions due to the absence of such (differences
in desired results).  Finally, verse 7.15.65 deals with the dravya-advaita.
The wealth and materials used to satisfy one's desire, and those of wife,
children, etc., and even other beings are common to all. Why?  Shridhara
Svami says, "bhoktuscha paramAtmatvena-abhedAlochanena
arthakAmayoryadaikyadarshanamityarthaH",  the experiencer is (ultimately)
ParamAtmA (or adhyAtma as described in gItA 8.3) and is nondifferent, and
hence the wealth or substance and desire are to be seen as the same for all


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