[Advaita-l] Sri Shankara Declares

[sreenivasa murthy]

Dear Kalpana Mansi,   What is your idea of the answer about this question of yours "can we compare these three to with the Sattatrays or the three levels of reality"? Actually i have no idea about sattatrayas and hence I will not be able to furnish the answer.
  The Shrauta tarka as detailed by Sri Shankara has to be utilised by a mumukshu to cognize his own true svarUpa / Atman within himself by oneself by referring to his/her experiences of waking dream and deep sleep. An enquiry into nature of the experiencer of these states will reveal the fact that one's true svarUpa is asMga, aja, amara, svayaMjyotiH, aprANaH, amanaH etc. etc.. It is this that has to be realised by the avasthatrayaviveka. That was what my Revered Guru taught me.

With respectful namaskars,Sreenivasa Murthy

 
 

    On Monday, 2 April, 2018, 10:40:12 AM IST, KALPANA MANSI via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:  
 
  pranam sir.
Thank you, sir,  such a brief explanation of the Avasthatraya vicar.  sir,
here I have little doubt, can we compare these three to with the Satta
trays or the three levels of reality.please suggest me?

 Thanking you
kalpana

2018-04-01 20:13 GMT+05:30 sreenivasa murthy via Advaita-l <
advaita-l at lists.advaita-vedanta.org>:

> Dear friends,Sri Shankara Writes :
> Sri Shankara’s Teachings
>
> (1) ParamEva brahmaavikRutam upAdhisaMparkAt
> jIvaBAvEna avatiShThatE || [Brahmasutra: 2-3-18]
>
> परमेव ब्रह्म अविकृतमुपाधिसम्पर्काज्जीवभावेनावतिष्ठते
>
> Supreme Brahman,that remains in the form of individual soul owing to the
> contact with thelimiting adjuncts. [Panoli, p. 700]
>
>
>
> (2) jnaHnityacaitanyaH ayamAtmA || [Brahmasutra: 2-3-18]
>
>
>
> ज्ञः नित्यचैतन्योऽयमात्मा
>
> We say, thissoul is eternally intelligent. [Panoli, p. 700]
>
>
> (3)nAtmA jIvaH utpadyateE | kasmAt | aSrutEH || [Brahmasutra: 2-3-17]
>
>
>
> नात्मा जीव उत्पद्यत इति| कस्मात् ? अश्रुतेः;
>
> Theindividual soul called Jiva has no origination.  Why? Because there is
> nomention of it in the sruti-text. [Panoli, p. 696]
>
>
>
> (4) tathAajatvam, avikAritvam, avikRutasyaiva brahmaNaH
>
> jIvAtmanAavasthAnaM brahmAtmanA ca iti || [Brahmasutra: 2-3-17]
>
> तथा अजत्वम् अविकारित्वम् अविकृतस्यैव ब्रह्मणो जीवात्मनावस्थानं
> ब्रह्मात्मना चेति
>
> …so also isunderstood its birthlessness and changelessness as well as the
> state ofunmodified Brahman becoming the individual soul which finds itself
> one withBrahman. [Panoli, p. 696]
>
> (5) स्वयं प्रसिद्धं ह्येतच्छारीरस्य ब्रह्मात्मत्वमुपदिश्यते, न
> यत्नान्तरप्रसाध्यम्[BSB 2.1.14]
>
> The identityof the jiva and Brahman now taught is a self-established truth
> and it isnot to be got accomplished through any other effort. [Panoli, p.
> 490]
>
>
>
> BSB 2.1.6: SrautaTarka:
>
> (6)स्वप्नान्तबुद्धान्तयोरुभयोरितरेतरव्यभिचारादात्मनोऽनन्वागतत्वम्,
> सम्प्रसादे च प्रपञ्चपरित्यागेन सदात्मना सम्पत्तेर्निष्प्रपञ्चसदात्मत्वम्,
> प्रपञ्चस्य ब्रह्मप्रभवत्वात्कार्यकारणानन्यत्वन्यायेन ब्रह्माव्यतिरेकः —
> इत्येवंजातीयकः ;
>
> svapnāntabuddhāntayorubhayoritaretaravyabhicārādātmano'nanvāgatatvam,samprasāde
> ca prapañcaparityāgena sadātmanā sampatterniṣprapañcasadātmatvam,
> prapañcasyabrahmaprabhavatvātkāryakāraṇānanyatvanyāyena brahmāvyatirekaḥ
> — ityevaṁjātīyakaḥ
>
> 1.    The sleep and waking state are both exclusive ofeach other. Hence
> the experiencing soul is not connected with the attributes ofthese two
> states.
>
> 2.    But in the state of deep sleep, the soul is freefrom
> all worldly attachments and therefore of the nature of theSelf that is
> Existence. Thus, it must be the self that is supreme.
>
> 3.    Since the creation has originated from Brahman,and since the law
> is that the effect is not different from the cause,creation must
> be non-different from Brahman. [BSB 2.1.6]
> [trans., V. Panoli, pp. 468-469; and Swami Gambhirananda, p. 314]
>
> The above teachings of Sri Acarya Shankara had a very profound effect
> during the journey from "nAnu" (me) to "tAnu" (Self)
>
> I am sharing these teachings with like minded persons.
>
> With respectful namaskars,
>
> Sreenivasa Murthy
>
>
>
>
>
>
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