Incorporation of Vedānta in the Dvisāhasrī

As a staunch and devoted follower of the Absolute Monism of Ādi Śaṅkarācārya, it is obvious that his works and compositions must invariably incorporate the tenets of the Kevalādvaita. The follooweing discussion will show how minutely H. H. Ṭembesvāmī interweaves the tenets in this work.

Under 03/36 he presents theory of origin of the universe with the help of Vedantic concept.

The world is originated (from you) by way of superimposition (adhyāropa) de-superimposition (apavāda) therefore it (i.e. the world) is not distinctly separate.^[1]

The term adhyāropaḥ [adhyāropa] means Superimposition. He writes in his auto-commentary,

“The Creation takes place out of the reflection of the Lord and then He enters into all the objects. It comprises of the totality of the individual souls who experience different states such as, the waking, dream and the deep sleep.”

This explanation is more precise then the definition given by Sadānanda in his Vedāntasāra that Adhyāropa is the superimposition of the unreal on the real, like the false perception of a snack in a rope which is not a snack.^[2]

He explains the theory of the immersion of the universe that the tearm apavādaḥ [apavāda] means De-superimposition. He comment,

“The world is full of the bodies of various species (yonīnām) and among them the Self in the human body possesses I-ness and the mine-ness. Then the Self superimposes himself on the external entities like house, wife, sons, etc. but when by the grace of the Holy Master, through the knowledge of the Self as well as through faith in the Lord, he realizes that All this is verily Brahman (sarvaṃ khalvidaṃ brahma) and then that he is the Brahman (ahaṃ brahmāsmi). This removal of experiencing the false understanding of differences in the single entity, is the immersion of the superimposition also called De-superimposition”

This explanation is more perfect than the definition given by Sadānanda in his Vedāntasāra:

“As a snack falsely perceived in a rope is ultimately found out to be nothing but the rope, similarly the world of unreal things beginning with ignorance, Superimposition upon the Reality is realized, at the end to be nothing but Brahman. This is known as de-superimposition (apavāda).^[3]

The verse 05/37 runs, “The fact that you are born from my belly, though the lines of the cosmos remain in your belly. Lord Dattātreya! It is just the mockery of the world and hence let your Illusory Power (māyā) enwraps me,” bespeaks how he imbibes the tow Illusory Powers avaraṇaśaktiḥ [avaraṇaśakti] and the vikṣepaśaktiḥ [vikṣepaśakti].

“Just as a small patch of cloud, by obstructing the vision of the observer, conceals as it were, the solar disc extending over many miles, similarly ignorance, though limited by nature, yet obstructing the intellect of the observer, conceals, as it were, the self which is unlimited and not subject to transmigration. Such a power is this Power of Concealment (āvaraṇaśakti).”^[4]

“Just as ignorance regarding a rope, by its inherent power. Gives rise to the illusion of a snake etc. in the rope covered by it, so also ignorance, by its own power creates in the Self covered by it, such phenomena as Ākāśa etc. such a power is called the Power of Projection (vikṣepaśakti).”^[5]

Under 08/64-65 while giving the order of the Great Utterances (mahāvakyāni) he takes the order of the spiritual practice, though the Vedic order is (01) prajñānaṃ brahma (Aitareyopaniṣad 03/01/02), (02) ahaṃ brahmāsmi (Bṛhadāraṇyakopaniṣad 01/04/10), (03) tattvamasi (Chāndogyopaniṣad 06/08/07) and (04) ayamātmā brahma (Māṇḍukyopaniṣad 01/02).

He writes,

“One should learn the meaning the four Great Utterances in this order (01) prajñānaṃ brahma, (02) ayamātmā brahma, (03) tattvamasi and (04) ahaṃ brahmāsmi.

Under 08/41 his faith in the philosophical tenets and tradition are quite clearly visible. He writes that the Brahman is real, the Self is the Brahman himself and the world is illusory. This view is further rendered into a verdict that the statement of the Holy Master (here, Ādi Śaṅkarācārya) must be accepted.^[6]

In his auto-commentary on 21/81 while discussing the path of the final journey of an individual soul, he avoids the lengthy elaboration but mentions only the reference where a scholar or an aspirant would find the matter, with the words that the discussion is available in the Brahmaūtras 03/01/01–27.^[7]

His scholarship in the Vedantic texts is revealed in his commentary on 22/108 where the discussion on the vision of the Supreme Lord not possible for the ignorant who are like the blind not able to see the Sun. A long passage of 25 lines (approximately) contains more than 17 quotations from the texts like Muṇḍakopaniṣad, kaṭhopaniṣad etc. as well as Śrīmadbhagavadgītā.

Footnotes and references:

[1]:

adhyāropāpavādābhyāṃ samudbhūtaṃ jagattataḥ|
ahaṃ mamābhimānena pārthaktaṃ tasya nāparam||3/16||

[2]:

asarpabhūtāyāṃ rajjau sarpāropavat vastuni avastvāropaḥ adhyāropaḥ|| [Vedāntasāra] 02/32||

[3]:

apavādo nāma rajju vivartasya sarpasya rajjumātratvavadvastu vivartasyāvastuno'jñānādeḥ prapañjasya vastu mātratvam|| [Vedāntasāra] 4/137||

[4]:

[Vedāntasāra] 2/52||

[5]:

[Vedāntasāra] 2/54||

[6]:

na kaściddoṣastārkikairihānuvaktuṃ śakyaḥ yathetaretaraviruddha dvaitavādāḥ svabuddhikalpanāmātrā atatvaniṣṭhā iti śakyaṃ vaktumiti pūrvācāryoktiratrābhyugantavyā|| 8/41

[7]:

jīvasya lokāntaragamanarūpaḥ saṃsāraḥ tṛtīyādhyāye prathamādi ṣaḍbhiradhikaraṇairukto'nusaṃdheyaḥ|| 21/81||