[Advaita-l] Sri Shankara Declares

[V Subrahmanian]

2018-04-02 10:39 GMT+05:30 KALPANA MANSI via Advaita-l <
advaita-l at lists.advaita-vedanta.org>:

>  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?
>

Actually the satta traya is a different concept.  The three states,
avasthas, have between them a pratibhasika satta for dream and vyavaharika
satta for waking and sleep. However, all three have only a pratibhasika
satta, together, when related / compared to the Atman, the Supreme Reality,
paramarthika satya. When the three states are spoken of, we admit unreality
only for dream and not the other two states. This is because the dream
state is rendered unreal when waking occurs. On the other hand, the sleep
state and waking state do not become unreal when dream occurs.

However, in order to show that all three states are unreal, that is they do
not subsist when another state occurs, it is said that the three states
mutually negate/cancel out each other. When waking occurs, dream and sleep
are not there, when dream is there, the other two are not there and when
sleep persists, the other two are not there. This way all three states
undergo cancellation/negation/annulment.  But the Atman persists unannuled
in all three fleeting states. Hence there is paramarthika satta for Atman
alone and the three states enjoy either vyavaharika or pratibhasika satta
depending on the way/standpoint one adopts.

vs

>
>  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 सम्पत्तेर्निष्प्रपञ्चसदात्मत्
> वम्,
> > 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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