DSV in Advaitamakarandatika

[Praveen R. Bhat]

Namaste.

Following is a nice DSV perspective in the TIkA by Svayamprakashayati on Advaitamakaranda:

ननु बहुदूरव्यवहितमेर्वादीनामदृश्यमानानां कथं प्रत्यगात्मा द्रष्टा कथं वा तदुपादानमिति चेत्, शृणु तर्हि रहस्यम्—'एतावन्तं कालं मेर्वादिकमहं नाज्ञासिषम्' इति ह्यज्ञानविशेषणतया मेर्वादिकं स्मर्यते। तच्च स्मरणं मेर्वाद्यनुभवं विनानुपपद्यमानं सन्मेर्वाद्यनुभवं कल्पयति तत्र चेन्द्रियादीनामप्रवृत्तेः प्रत्यगात्मचैतन्येऽध्यस्ततयैव मेर्वाद्यनुभवो वक्तव्यः। अध्यस्तस्य चाधिष्ठानमेवोपादानं तद्भानादेव भानं च भवति। तथा च प्रत्यगात्मा स्वाध्यस्तमेर्वादेरप्यज्ञाततया साक्षी तदुपादानं च भवति।

(Somewhat of a literal translation):

purvapakShI: if it is objected as to how can the pratyagAtmA be the draShTA of the unseen Meru, etc, which are far away, separated (by a great distance) or their cause?

siddhantI:  listen to the secret w.r t. that— Meru, etc, is indeed recollected with the adjective of ajnAna so: 'until this time, I did not know Meru, etc'; and that recollection being untenable without anubhava of Meru, etc, one imagines the anubhava of Meru, etc. And since there is no engagement of the sense organs, etc, w.r.t. that, the anubhava of Meru, etc, should necessarily be stated as being superimposed on pratyagAtmA.

Further, the substratum of the superimposed itself is it's cause and the bhAna of that (superimposed) is due to the bhAna of that (substratum). In such a manner, the pratyagAtmA is the witness of Meru, etc, superimposed on oneself as unknown, and it's cause also.

gurupAdukAbhyAm,

--Praveen R. Bhat
/* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know That, owing to which all this is known! [Br.Up. 4.5.15] */

[V Subrahmanian]

Many thanks Praveen ji for posting this very important point. It is said that सर्वं ज्ञातत्वेन अज्ञातत्वेन वा साक्षिभास्यम् (Everything is perceived by the Sakshi either as known or as unknown.) 

warm regards

subbu

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