The Three Levels of Reality in Nondual (Advaita) Vedanta

[dwai]

In Classical Advaita Vedanta, three levels of "reality" are defined.

1. Pratibhasika Satya - Pratibha means image, pratibhasika means imaginary. This is what can be called illusory - imagination-driven, the stuff of most dreams, etc.
2. Vyavaharika Satya - Transactional reality - this makes up our waking world and waking experiences
3. Paramarthika Satya - The Ultimate Reality - This is the undifferentiated nature of Pure Consciousness, where there are no longer differences (dualities) such as me and you, this and that, subject-object. One could also call it pure objectless consciousness. 

 

The practical aspect of Advaita is to discern between Vyavaharika and Paramarthika by recognizing that our true nature is pure, undifferentiated consciousness. Towards that end, a few different methodologies are provided. These are both phenomenological as well as intellectual in nature, and requires some preparatory work such as the ability to steady the mind and body -

1. Drik-Drsya Viveka - The method of seer and seen
2. Pancha Kosha Viveka - The method of processing the five layers/sheaths of our being
3. Avastha-traya Viveka - The method of the three experiences (waking, dreaming and deep sleep) 

 

[old3bob]

 

and I'd add a Sat Guru helping and their Grace, otherwise methods have limited results.

Edited Thursday at 07:12 PM by old3bob

[Mark Foote]

5 hours ago, dwai said:

In Classical Advaita Vedanta, three levels of "reality" are defined.

1. Pratibhasika Satya - Pratibha means image, pratibhasika means imaginary. This is what can be called illusory - imagination-driven, the stuff of most dreams, etc.
2. Vyavaharika Satya - Transactional reality - this makes up our waking world and waking experiences
3. Paramarthika Satya - The Ultimate Reality - This is the undifferentiated nature of Pure Consciousness, where there are no longer differences (dualities) such as me and you, this and that, subject-object. One could also call it pure objectless consciousness. 

 

The practical aspect of Advaita is to discern between Vyavaharika and Paramarthika by recognizing that our true nature is pure, undifferentiated consciousness. Towards that end, a few different methodologies are provided. These are both phenomenological as well as intellectual in nature, and requires some preparatory work such as the ability to steady the mind and body -

1. Drik-Drsya Viveka - The method of seer and seen
2. Pancha Kosha Viveka - The method of processing the five layers/sheaths of our being
3. Avastha-traya Viveka - The method of the three experiences (waking, dreaming and deep sleep) 

 

My understanding of the teachings of Gautama the Shakyan is that the first four concentrations end in automatic activity of the body in inhalation and exhalation solely by virtue of the location of consciousness.

 

The five further concentrations end with the cessation of habit and volition in the activity of the mind in feeling and perceiving,  presumably feeling and perceiving solely by virtue of the experience of consciousness without habit or volition.

 

The first three of the further states Gautama declared as "the excellence of the heart's release" through the extension of the minds of compassion, of sympathetic joy, and of equanimity, respectively,.  The extensions were each the extension of "the mind of" beyond the boundaries of sense in all directions, and without limit.

 

Some objective, particular instruction, although Gautama declared that some were freed through the further concentrations and "intuitive wisdom", while others were freed through "intuitive wisdom" alone.