[Advaita-l] dRShTi-sRShTi definitions in the advaitasiddhi
agnimile at gmail.com
Wed Aug 16 02:28:21 EDT 2017
That vivartavAda is also not the ultimate siddhAnta is mentioned in the
vedAnta siddhAnta muktAvali too.
"बालान् प्रति विवर्तोsयं ब्रह्मणः सकलं जगत् ।
अविवर्तितमानन्दमास्थिताः कृतिनः सदा ॥ " इति स्मृतिरपि आत्मनो
That this world is a vivarta, an appearance of Brahman, is said for the
sake of children. The wise on the other hand, are ever established in
bliss, in which there is no vivarta whatsoever - thus the smritis too agree
that there is no second thing seen in the Atma.
Does anyone know which smriti is being quoted here?
On 16 Aug 2017 6:50 a.m., "V Subrahmanian via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:
2017-08-16 9:03 GMT+05:30 Anand Hudli via Advaita-l <
advaita-l at lists.advaita-vedanta.org>:
> Although, I too interpreted दृष्टिव्व्यक्ति as कर्मधारय translating to
> "individual sights", but I wondered if it could be made द्वन्द्व by
> to somehow accommodate Bhamatikara's NJV (although to do so strictly it
> should have been व्यक्तिदृष्टि)।
> There is an insightful verse in the saMkShepa-shArIraka (2.86) of
> sarvajnAtman with an equally insightful vyAkhyA by rAmatIrtha:
> परिणाम इत्यथ विवर्त इति बहवोऽहमेव च मुमुक्षुरिति।
> परिपुष्कलं च परमं पदमित्यवगत्य तिष्ठति महिम्नि निजे ॥२.८६॥
> परिणाम इति॥ प्रथमं परिणामो ब्रह्मणो जगत् इत्यवगत्य अथ अनन्तरं विवर्त
> इत्यवगत्य तत्रापि विवर्ते बहवो मुमुक्षवः इति प्रथममवगत्य पश्चादहमेव च
> मुमुक्षुर्न मदन्ये सन्तीत्यवगच्छति। पुनर्विवर्तोऽपि नास्ति
> नित्यशुद्धचित्स्वरूपे ब्रह्मात्मनि अज्ञानस्यासम्भवात् इत्यपवाददृष्ट्या
> परिपुष्कलं परमं पदम् अखण्डचित्सदानन्दरूपमेवात्मतत्त्वम् इत्यवगम्य निजे
> महिम्नि स्वरूपे निर्लुठितसामान्यविशेषे स्वप्रकाशसदानन्दघने
> ब्रह्मण्यवतिष्ठते ब्रह्मैव भवतीत्यर्थः॥
This is simply marvelous. Even vivarta is negated as adhyaropita at the
apavada stage. There is a verse in the Yogavasishtha that says: even one
jiva (of the Eka jiva) is not there really.
> This verse and the commentary thereon clearly outlines the steps in
> understanding the ultimate tattva of advaita. First, the aspirant
> understands that the world is a transformation of Brahman, and then that
> the world is a (vivarta) transfiguration (of Brahman like an illusory
> serpent on a rope, and hence not real). Even in understanding that the
> world as a transfiguration, there is first the understanding that there
> many persons desirous of liberation (mumukShus), followed next by the
> understanding, "I alone am the mumukShu and there is no other (person)."
> Next, there is the understanding that there is no vivarta too, since there
> can be no ajnAna in Brahman of the nature of eternal, pure Consciousness.
> With this apavAda (cancellation of the superimposed idea of vivarta),
> is the realization of the reality of the Self as Undivided Consciousness
> and Eternal Bliss. The aspirant becomes Brahman alone, having dropped
> universal and particular (attributes), and being established in the Self
> Luminous and Eternally Blissful Brahman.
> On Sun, Aug 13, 2017 at 8:33 AM, Anand Hudli <anandhudli at hotmail.com>
> > The following links may be useful to those looking for the original text
> > with laghuchandrikA commentary:
> > https://archive.org/details/Advaita.Siddhi.by.Madhusudana.Sarasvati
> > https://archive.org/stream/Advaita.Siddhi.by.Madhusudana.
> > Sarasvati#page/n555/mode/2up
> > Anand
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