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Line 62: − − === Nature of Avidya === − Here in the explanation of Avidya, we come across the phrase - yat kinchit bhavam asti (as per Vedantaparibhasha). This Avidya or Maya can be studied from three different standpoints by three kinds of people as described in Panchadasi. <blockquote>तुच्छानिर्वचनीया च वास्तवी चेत्यसौ त्रिधा । ज्ञेया माया त्रिभिर्बोधैः श्रौतयौक्तिकलौकिकैः ॥ १३०॥ (Panchadashi. 6.130)<ref>Panchadashi by Vidyaranya Swami ([https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%A6%E0%A4%B6%E0%A5%80/%E0%A4%B7%E0%A4%B7%E0%A5%8D%E0%A4%A0%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D_-_%E0%A4%9A%E0%A4%BF%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%A6%E0%A5%80%E0%A4%AA%E0%A4%83 Prakarana 6])</ref> </blockquote>Meaning: A learned of the Shruti (Shrouta) regards Maya as unreal (तुच्छ), an intellect (learned in Shastras such as Nyaya, tarka) maintains that it is neither real or unreal (अनिर्वचनीय) and a common man (लौकिक) considers the world of Maya to be real (वास्तवी).<ref>Mahadevan, T. M. P. (1957 Revised Edition) ''The Philosophy of Advaita with special reference to Bharati-tirtha Vidyaranya.'' Madras: Ganesh & CO. (Madras) Pvt. Ltd. (Pages 253)</ref> − − In the context of this article, since the analytical process is intellectual, here we discuss the indescribable nature of Avidya - that it is neither real nor unreal. Yet it is the natural and common practice of people that they wrongly superimpose the object and its attributes upon the subject and ''viceversa''. This co-mingling of the subject and the object, this mixing up of the Satyam (Truth) and Mithya (Error), this coupling of the real and unreal (मिथ्याज्ञाननिमित्तः सत्यानृते मिथुनीकृत्य <ref>[https://www.gitasupersite.iitk.ac.in/brahmasutra_content?language=dv&field_chapter_value=1&field_quarter_value=1&field_nsutra_value=0 Brahmasutra Bhashyam] by Sankaracharya</ref>) is called superimposition (अध्यासः) error (भ्रमः), illusion (माया), ignorance (अविद्या).<ref name=":2" /> All definitions maintain that it is the superimposition of one thing on another, e.g., the superimposition of silver on the shell or the illusion of many moons on a single moon. This transcendental Avidya is the presupposition of all practices in this phenomenal world.<ref name=":0" /> −
Tattva-viveka Prakriyas in Vedanta (वेदान्ते तत्वविवेक-प्रक्रियाः) (view source)
Revision as of 16:57, 19 October 2022
, 16:57, 19 October 2022adding content
In Tattvabodha, written by Shri Adisankaracharya, we find the lakshana vakyas (defining words) of Atman as follows,<blockquote>स्थूलसूक्ष्मकारणशरीराद्व्यतिरिक्तः पञ्चकोशातीतः सन् अवस्थात्रयसाक्षी सच्चिदानन्दस्वरूपः सन् यस्तिष्ठति स आत्मा ।</blockquote>That which is distinct from the gross, subtle and causal bodies, beyond the five sheaths, the witness of the three states of experience, that which exists in the form of consciousness and of the nature of existence-consciousness-limitlessness is the Atman.<ref name=":0" />
In Tattvabodha, written by Shri Adisankaracharya, we find the lakshana vakyas (defining words) of Atman as follows,<blockquote>स्थूलसूक्ष्मकारणशरीराद्व्यतिरिक्तः पञ्चकोशातीतः सन् अवस्थात्रयसाक्षी सच्चिदानन्दस्वरूपः सन् यस्तिष्ठति स आत्मा ।</blockquote>That which is distinct from the gross, subtle and causal bodies, beyond the five sheaths, the witness of the three states of experience, that which exists in the form of consciousness and of the nature of existence-consciousness-limitlessness is the Atman.<ref name=":0" />
In the Taittriya Upanishad, Brahmananda-valli, it is said<blockquote>यो वेद निहितं गुहायां परमे व्योमन् । सोऽश्नुते सर्वान् कामान्सह । (Tait. Upan. 2.1.1)</blockquote>He who knows Brahman located in the innermost recess (cavity), in the Supreme space, Avyakta akasha, or Chidakasha (not the akasha mentioned as one among the Panchabhutas), realizes all his desires with the omniscient Brahman. In this Guha (cavity) are hidden the three categories (knower, known and knowledge) in three kalas (past, present and future) because it is the cause and it is exceedingly subtle. Brahman is placed in this cavity.<ref name=":3">Mahadevan, T. M. P. (1969) ''The Pancadasi of Bharatitirtha - Vidyaranya, An Interpretative Exposition.'' Madras: Centre of Advanced Study in Philosophy, University of Madras. (Pages 27 -)</ref>
== Shariram is Atman - Confusion is Universal ==
== Shariram is Atman - Confusion is Universal ==
# '''शरीर-त्रय-विवेकः ॥''' '''Sharira-traya viveka''' - The analysis of the three shariras - स्थूलसूक्ष्मकारणशरीरा । Sthula, Sukshma, and Karana shariras. A prakriya wherein the process of the distinguishing of the Atman, or recognizing the Atman, as independent of the three shariras, bodies is elaborated.
# '''शरीर-त्रय-विवेकः ॥''' '''Sharira-traya viveka''' - The analysis of the three shariras - स्थूलसूक्ष्मकारणशरीरा । Sthula, Sukshma, and Karana shariras. A prakriya wherein the process of the distinguishing of the Atman, or recognizing the Atman, as independent of the three shariras, bodies is elaborated.
# '''पंचकोश-विवेकः ॥ Pancha-kosha viveka''' - The three bodies, as mentioned above, are divided into five layers, Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya koshas. The layers are from the standpoint of our own experience, and from the panchakoshas we find there are five common levels of experience which we mistake for Atman. Clarifying and excluding each of them is the process of discerning the koshas from Atman.
# '''पंचकोश-विवेकः ॥ Pancha-kosha viveka''' - The three bodies, as mentioned above, are divided into five layers, [[Five Koshas (पञ्चकोशाः)|Panchakoshas (पञ्चकोशाः)]], Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya koshas. The layers are from the standpoint of our own experience, and from the panchakoshas we find there are five common levels of experience which we mistake for Atman. Clarifying and excluding each of them is the process of discerning the koshas from Atman.
# '''अवस्था-त्रय-विवेकः ॥''' '''Avastha-traya viveka''' - Every individual has these three states of experience, waking, dream and deep sleep and the proper way to analyze them to find out what is Atman and what is not is discussed here.
# '''अवस्था-त्रय-विवेकः ॥''' '''Avastha-traya viveka''' - Every individual has these three states of experience, waking, dream and deep sleep and the proper way to analyze them to find out what is Atman and what is not is discussed here.
# '''Karyakarana viveka''' - The knowledge about cause and effect of this srishti also helps one resolve about what is Atman.
# '''Karyakarana viveka''' - The knowledge about cause and effect of this srishti also helps one resolve about what is Atman.
Before discussing about ways to inquire about viveka, one should understand the cause and nature of ignorance. Any ignorance, whether it is ignorance of an object or ignorance of oneself, does not exist independently, but depends upon conscious, sacchidananda-atman. Therefore this Atman is the ashraya for Avidya. An ashraya is the basis, that which gives reality to this very ignorance.
Before discussing about ways to inquire about viveka, one should understand the cause and nature of ignorance. Any ignorance, whether it is ignorance of an object or ignorance of oneself, does not exist independently, but depends upon conscious, sacchidananda-atman. Therefore this Atman is the ashraya for Avidya. An ashraya is the basis, that which gives reality to this very ignorance.
And this Avidya is also, without a beginning, (anadi) but we cannot say it is Ananta (endless). It is mithya, because it is dependent on Atman for its existence. It is neither independently existent (Sat), nor is it nonexistent (Asat), but it has some kind of existence, yat kinchit bhavam asti.<ref name=":0" /> It is indescribable and indefinable for it is neither real nor unreal nor both (sadasadanirvachaniya). This Avidya is also called [[Maya (माया)]] as per some schools of thought and characteristically covers, conceals or projects another thing effectively leaving the true nature of the Self or Atman hidden to the person (maya avarana or maya vikshepa).<ref name=":2">Sharma, Chandradhar. (1960) ''A Critical Survey of Indian Philosophy.'' Delhi: Motilal Banarsidass Pvt. Ltd. (Pages 273-279)</ref>
And this Avidya is also, without a beginning, (anadi) but we cannot say it is Ananta (endless). It is mithya, because it is dependent on Atman for its existence. It is neither independently existent (Sat), nor is it nonexistent (Asat), but it has some kind of existence, yat kinchit bhavam asti.<ref name=":0" /> It is indescribable and indefinable for it is neither real nor unreal nor both (sadasadanirvachaniya). This Avidya is also called [[Maya (माया)]] as per some schools of thought and characteristically covers, conceals or projects another thing effectively leaving the true nature of the Self or Atman hidden to the person (maya avarana or maya vikshepa).<ref name=":2">Sharma, Chandradhar. (1960) ''A Critical Survey of Indian Philosophy.'' Delhi: Motilal Banarsidass Pvt. Ltd. (Pages 273-279)</ref>
=== Nature of Avidya ===
Here in the explanation of Avidya, we come across the phrase - yat kinchit bhavam asti (as per Vedantaparibhasha). This Avidya or Maya can be studied from three different standpoints by three kinds of people as described in Panchadasi. <blockquote>तुच्छानिर्वचनीया च वास्तवी चेत्यसौ त्रिधा । ज्ञेया माया त्रिभिर्बोधैः श्रौतयौक्तिकलौकिकैः ॥ १३०॥ (Panchadashi. 6.130)<ref>Panchadashi by Vidyaranya Swami ([https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%A6%E0%A4%B6%E0%A5%80/%E0%A4%B7%E0%A4%B7%E0%A5%8D%E0%A4%A0%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D_-_%E0%A4%9A%E0%A4%BF%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%A6%E0%A5%80%E0%A4%AA%E0%A4%83 Prakarana 6])</ref> </blockquote>Meaning: A learned of the Shruti (Shrauta, revealed experience) regards Maya as unreal (तुच्छ), an intellect (learned in reasoning, in Shastras such as Nyaya, tarka) maintains that it is indeterminable, neither real or unreal (अनिर्वचनीय) and a common man (लौकिक) considers the world of Maya to be real (वास्तवी).<ref>Mahadevan, T. M. P. (1957 Revised Edition) ''The Philosophy of Advaita with special reference to Bharati-tirtha Vidyaranya.'' Madras: Ganesh & CO. (Madras) Pvt. Ltd. (Pages 253)</ref>
In the context of this article, since the analytical process is intellectual, here we discuss the indescribable nature of Avidya - that it is indeterminable, neither real nor unreal. Yet it is the natural and common practice of people that they wrongly superimpose the object and its attributes upon the subject and ''viceversa''. This co-mingling of the subject and the object, this mixing up of the Satyam (Truth) and Mithya (Error), this coupling of the real and unreal (मिथ्याज्ञाननिमित्तः सत्यानृते मिथुनीकृत्य <ref>[https://www.gitasupersite.iitk.ac.in/brahmasutra_content?language=dv&field_chapter_value=1&field_quarter_value=1&field_nsutra_value=0 Brahmasutra Bhashyam] by Sankaracharya</ref>) is called superimposition (अध्यासः) error (भ्रमः), illusion (माया), ignorance (अविद्या).<ref name=":2" /> All definitions maintain that it is the superimposition of one thing on another, e.g., the superimposition of silver on the shell or the illusion of many moons on a single moon. This transcendental Avidya is the presupposition of all practices in this phenomenal world.<ref name=":0" />
== शरीर-त्रय-विवेकः ॥ Sharira- traya viveka ==
== शरीर-त्रय-विवेकः ॥ Sharira- traya viveka ==
Sharira-traya-prakriya is where there is distinguishing of the atman, or recognizing atman, as independent of the three shariras, or bodies. This is one locus of error which can be sorted out to resolve the confusion about Atman.<ref name=":0" />
Sharira-traya-prakriya is where there is distinguishing of the atman, or recognizing atman, as independent of the three shariras, or bodies. This is one locus of error which can be sorted out to resolve the confusion about Atman.<ref name=":0" />
== पंचकोश-विवेकः ॥ Pancha-kosha viveka ==
== पंचकोश-विवेकः ॥ Pancha-kosha viveka ==
Atman is distinct from the five sheaths (Panchakosha) vested in the Jiva. According to this viveka prakriya, Atman is within covered by five sheaths, and understanding the nature of each sheath uncovers the Atman. Atman is satyam and every kosha is a mithya.
[[File:Panchakoshas and Atman.png|right|frameless|Atman or Consciousness pervades the Panchakoshas]]
Atman is distinct from the five sheaths (Panchakosha) vested in the Jiva. According to this viveka prakriya, Atman is within covered by five sheaths, and understanding the nature of each sheath uncovers the Atman. Atman is satyam and every kosha is a mithya.
Vidyaranya Swami in his Panchakosha viveka prakarana of Panchadasi, establishes through a subjective analysis that the Self is not a psycho-physical organism, and that the sight of Atman should not be lost in the sheaths that seem to encase it. It is beyond the Panchakoshas (पञ्चकोशातीतः).<ref name=":3" />
== अवस्था-त्रय-विवेकः ॥ Avastha-traya viveka ==
== अवस्था-त्रय-विवेकः ॥ Avastha-traya viveka ==
Karana-sharira has no beginning, it is anadi, without a beginning, and doesn’t exist by itself. Avidya (also called ajnana) in Karana-sharira is of Reality, Sat-svarupa-ajnana. An object is not known to a person, and therefore, ignorance always resides in a conscious person, and itself is not real. There is no ignorance, as such, independent of the consciousness which is Atman.<ref name=":1" />
Karana-sharira has no beginning, it is anadi, without a beginning, and doesn’t exist by itself. Avidya (also called ajnana) in Karana-sharira is of Reality, Sat-svarupa-ajnana. An object is not known to a person, and therefore, ignorance always resides in a conscious person, and itself is not real. There is no ignorance, as such, independent of the consciousness which is Atman.<ref name=":1" />
== References ==
== References ==
<references />
<references />
[[Category:Vedanta]]
[[Category:Vedanta]]
[[Category:Advaita Vedanta]]
[[Category:Advaita Vedanta]]