[Advaita-l] ***UNCHECKED*** Re: dRShTi-sRShTi definitions in the advaitasiddhi

Praveen R. Bhat bhatpraveen at gmail.com
Wed Aug 16 05:26:17 EDT 2017

Namaste Anandji,

2017-08-16 9:03 GMT+05:30 Anand Hudli via Advaita-l <
advaita-l at lists.advaita-vedanta.org>:

> 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 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 are
> 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), there
> 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.

​Thanks for that wonderful verse with commentary. I looked up the following
verses to this, which elaborate the puruShabheda/ adhikAribheda and then
refutes even that by ​saying that there is threefold bheda only in one
adhikAri, which is pointed by the atha-shabda of athAto brahmajijnAsa! It
all settles very well for EJV.

--Praveen R. Bhat
/* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know
That owing to which all this is known! [Br.Up. 4.5.15] */

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