[Advaita-l] [advaitin] Re: Does the mukta/jnani see the world?

[H S Chandramouli]

Namaste Sudhanshu Ji,

Reg  // The TIkA by MS on sankshepa shArIraka 2.82 to 2.85 may be perused.
Here, the text classifies three drishTi, pariNAma-drishTi, vivarta-drishTi
and antyA-drishTi. It says that one attains Moksha through antyA-drishTi by
sequentially sublimating the earlier drishTi //,

I was not able to get at the tIkA of Sri MS on SAMKSEPASARIRAKA. However I
could get to download the text SAMKSEPASARIRAKA itself with translation by
Prof Veezhinathan at the following link

//
https://ia600906.us.archive.org/13/items/SankshepaSarirakaOfSarvajnatmaVeezhinathanN/Sankshepa%20Sariraka%20of%20Sarvajnatma%20Veezhinathan%20N_text.pdf
//

I am copying below the translation of verses 2-83 to 2-85.  I have not
copied for 2-82 as the page is missing. But it may not affect the
conclusion.

2-83 // The view that the universe is real is the lowest (preli¬ minary);
and the view that the universe is not real lies in between (the lowest and
the ultimate views'). The knowledge which instructs the universe to be
unreal and which anni¬ hilates the illusive universe is ultimate. The blend
(of the lowest and the ultimate views) is twofold as the notion of the
existence of only one individual soul and the notion of existence of many
souls longing for liberation. Here the negation of each preceding view
leads to each succeeding view //

2-84  // The aspirant sets aside the notion of transformation and then
cultivates the notion of transfiguration. Dis¬ regarding even that by the
knowledge of the (secondary) senses of the terms (tat and tvam in the
sentence tat tvam asi) he attains the knowledge of the oneness of the self
//

2-85  //  The aspirant who longs for liberation and who is intended to be
conveyed by the word atha1 pursues the variety of notions in due sequence
as mentioned above. Then, being freed from the knowledge of all duality, he
remains in his own supreme nature //.

It is clear from the above, at least to me, that there appears to be a
misunderstanding of the terms pariNAma-drishTi, vivarta-drishTi and
antyA-drishTi cited by you from the tIkA. In my understanding,
vivarta-drishTi refers to तत् (tat) only, and antyA-drishTi refers to
तत्त्वमसि (tatvamasi). You may like to recheck the tIkA.

With this understanding, there is no difference between the tIkA and
SDV/DSV as far as attaining Moksha is concerned. Your following statement
may need review.

 //  My point is only this. Neither DSV nor SDV can take one to Moksha. For
they are within the vivarta-vAda which maintains the prapancha-bhramatva //
.
Regards

On Tue, Nov 14, 2023 at 7:03 PM Sudhanshu Shekhar <sudhanshu.iitk at gmail.com>
wrote:

> Namaste Chandramouli ji,
>
> The TIkA by MS on sankshepa shArIraka 2.82 to 2.85 may be perused. Here,
> the text classifies three drishTi, pariNAma-drishTi, vivarta-drishTi and
> antyA-drishTi. It says that one attains Moksha through antyA-drishTi by
> sequentially sublimating the earlier drishTi.
>
> MS bifurcates vivarta-drishTi in two parts, nAnA-jIva and one-jIva which
> is what SDV and DSV are respectively. He categorically states that
> vivarta-drishTi is incapable of leading one to Moksha. I quote from 2.82 -
> तत्त्वक्षति: प्रपञ्चसत्यत्वक्षतिकरी या विवर्तदृष्टि: सा मध्यमा,
> ब्रह्मविचाराद्यधीन विवर्तदृष्टेः विवेकादिमत् पुरुषाश्रायत्वात् परम्परया
> मोक्षोपयोगित्वात् आत्मविषयत्वात् च सा पूर्वदृष्ट्यपेक्षया उत्तमा, तावत्या
> #द्वैतोपशान्त्यसम्भवाद्# द्वैतोपशान्त्यपेक्षया जघन्या इति मध्यमा इति
> अर्थः।.....विवर्तदृष्टेरपि जीवैकत्व नानात्व विषयतया द्वैविध्यम् आह ...
>
> //This implies that as per Sri MS,  all the prakriyAs lead to the same
> Goal. There is no difference in the status of the sAdhaka who reaches the
> Goal through whichever prakriyA. Your contention appears to imply that the
> status is different depending upon whether SDV or DSV or AjAtivAda is
> followed by the sAdhaka.//
>
> Whether it is pariNAma-vAda or vivarta-vAda (which includes SDV and DSV),
> they are useful in so far as they sequentially take one to antyA-drishTi.
>
> antyA-drishTi is apavAda-drishTi. However, to reach there, one has to
> necessarily sequentially pass through SDV and DSV. Since, DSV is just a
> step short to antyA-drishTi, it is the most superior. In antyA-drishTi,
> there is apavAda, basically ajAtivAda.
>
> My point is only this. Neither DSV nor SDV can take one to Moksha. For
> they are within the vivarta-vAda which maintains the prapancha-bhramatva.
>
> It is only the antyA-drishTi, the ajAtivAda which is the truth. I would
> request to kindly peruse 2.82 to 2.85 TIkA. I cannot find any soft copy. I
> have the Hindi translation and reproducing the Sanskrit here will take time.
>
> Regards.
>
>
>
>
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