[Advaita-l] dRShTi-sRShTi definitions in the advaitasiddhi
H S Chandramouli
hschandramouli at gmail.com
Sun Aug 13 04:24:09 EDT 2017
Namaste Praveen Ji,
The links have just been provided in the thread. The ten definitions are
listed on book page 533, adobe page 556. Drishtisrishtyupapattih.
Thanks for the translation. I understand all the terms अज्ञात सत्ता, यत्,
तत् (aj~nAta sattA, yat, tat) to refer to “ प्रत्यगात्मन् (pratyagAtman)/
साक्षी (sAkShI)/ (all pervading) Atman/ Brahman ”. पश्यति (pashyati) understood
as “ ईक्षण (IkShaNa) / संकल्प (saMkalpa) ”. सृजति (sRRijati) as “ appear
as Its vistAram/manifestation/origination ”, (all the English terms picked
from the translation by Swami Gambhirananda on bhashya for BG 13-31 <<
यदा भूतपृथग्भावमेकस्थमनुपश्यति ।
तत एव च विस्तारं ब्रह्म सम्पद्यते तदा ॥ ३० ॥ >>
<< yadA bhUtapRRithagbhAvamekasthamanupashyati |
tata eva cha vistAraM brahma sampadyate tadA || 30 || >>,)
the translation for the hindi commentary on Anubhutiprakasha would then be
understood as follows
<< (Hindi) Without cognizing the प्रत्यगात्मन् (pratyagAtman)/ साक्षी
(sAkShI) (same as (all pervading) Atman/ Brahman), cognizing only its
vistAram/manifestation/origination is drishtisrishti (“V” of DSV not
included as the term as used here is not a prakriyA, but only a term). MS
has mentioned the purport of DS (again “V” omitted) as ; (Sanskrit)
Whatever the प्रत्यगात्मन् (pratyagAtman)/ साक्षी (sAkShI) desires (संकल्प
(saMkalpa)), It appears as His vistAram/manifestation/origination >>.
This brings it in line with avasthAtrayavivEka, consistent with the later
part of the commentary as also with the verses 48-52, Chapter 9 of
This is my understanding.
Both of us having stated our respective positions, maybe it is time to
leave it at that.
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