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

V Subrahmanian v.subrahmanian at gmail.com
Wed Jun 16 01:16:11 CDT 2010

Namaste Anand ji,

Many thanks for the beautiful explanation for the verses in question.  You
have brought out the common theme of 'attitude of advaitam' underlying
Objects, actions and the means/results thereof separately.  What a lofty
sadhana albeit difficult to practice!!


On Tue, Jun 15, 2010 at 5:41 PM, Anand Hudli <ahudli at gmail.com> wrote:

> 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
> beings.
> Anand
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