[Advaita-l] Śruti Basis for the Threefold Division of Reality

[Vikram Jagannathan]

Namaskaram Chyavana ji,

The distinction in the orders of reality is also explicit in Chandogya
Upanishad's famous vacharambhana sruti and Mandukya Upanishad mantra 12 &
Karika.

(the following is a free-flow of thought as self-reflection - manana)

But, before the references are reviewed in isolation it is important to
understand the intent & justification for the difference between
paramarthika and vyavaharika (includes pratibhashika) orders of reality in
Advaita sampradhayam.

A)
There are two essential differences between paramarthika (absolute) and
vyavaharika (empirical) that are explicit in the Sruti.
1. Absolute is eternal immutable higher whereas the empirical is transient
ever-changing lower
2. Absolute is distinction-less partless homogeneous whereas the empirical
has distinction in triputi (pramata, prameya, pramana), broken into parts
and composite

These differences, I believe, are accepted in all Vedanta schools. Hence,
this establishes a clear difference in the order of reality between the
current empirical samsara state versus the absolute moksha state. This
point is not subject to any valid criticism from other schools.

B)
Next is the point that the empirical can be sublated; which is often
criticized by other sampradhayams.
There are sruti references such as "neha nanasti kinchana" that explicitly
denounce perceived plurality; or smriti references such as "mayam etam
taranti te" that point to the transcendence beyond the plurality of
prakruti.
Advaita siddhanta says that the plurality referred herein is vyavaharika
and the transcendental is paramarthika; and that by transcending one's own
antahkarana (root of plurality) (through akhandakara vritti) there is the
realization of the true nature of the one's Self (aparokshanubhuti -
paramarthika) and sublation of vyavaharika.

On what basis can this aparokshanubhuti be criticized by other schools? Is
the criticism on the basis that this is a complete impossibility by
anybody? Or is the criticism on the basis of their individual inability to
transcend their antahkarana?
If the former, there are clear references in Advaita siddhanta that various
acharyas & jnanis have attained this aparokshanubhuti; hence the criticism
is rendered invalid. If the latter, then this is purely one's deficiency &
inability and cannot be a criticism against another sampradhayam at large;
and hence flawed.

Thus we see through A) and B) that criticisms against Advaita's
paramarthika-vyavaharika distinction are fundamentally flawed, impulsive
and invalid. All experiences and logic are from the purview of a
functioning antahkarana; whereas paramarthika is transcendental to this
antahkarana. All logical criticisms underpin this fundamental flaw.

prostrations,
Vikram


On Tue, Oct 21, 2025 at 11:06 AM V Subrahmanian via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> On Tue, Oct 21, 2025 at 9:27 PM Chyavana Joglekar via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > Dear members,
> >
> > Many non-Advaitin schools often allege that the Advaitin division of
> > reality into pāramārthika, vyāvahārika, and prātibhāsika levels has no
> > explicit basis in the śruti.
> >
> > I would like to ask the learned members of this list:
> > Are there any śruti-s/interpretive passages that can be cited as the
> > scriptural basis (or at least suggestive antecedents) for this threefold
> > distinction?
> >
> > I would be grateful for Any textual references, commentarial discussions,
> > or relevant interpretive notes.
> >
>
> Namaste
>
> You may read this article where the Taittiriya Upanishad, with the Shankara
> Bhashya is annotated in English for the question you raise.  Also, the
> Brihadaranyaka Upanishad 2.3.6 statement: satyasya satyam -  सत्यस्य
> सत्यमिति
> प्राणा वै सत्यं तेषामेष सत्यम् ॥ ६ ॥   is teaching that there is the
> vyavaharika satyam (satyasya) and a Pāramārthika satyam (satyam).  In this
> case the prātibhāsika satyam is implied to be within the vyavaharika
> satyam.
>
> warm regards
> subbu
>
>
>
> > Warm regards,
> > Chyavana Joglekar
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