ADVAITA SĀṂKHYA
Three Realities

The Doctrine of Nonexistence

[Whiteboard]
Figure 13.1: The Four Doctrines of Advaita Sāṃkhya

The Four Doctrines

Philosophies expound their view of reality through their doctrines.  In Advaita Sāṃkhya, there are four such doctrines.  They progressively explain the nature of reality.  Unlike Dvaita Sāṃkhya, Advaita Sāṃkhya begins with the doctrine of nonexistence (śūnyavāda). 1

The Empty Origin

The doctrine of nonexistence states that the unqualified source (nirguṇa brahman) is the infinite point of origin (ananta mūladeśa).  The term “nirguṇa” consists of “without” (nis) and “quality” (guṇa) and means “unqualified.”   It’s synonymous with “emptiness” (śūnyatā) and “isolation” (kaivalya).  They refer to the background void (śūnya) within which everything arises.

The Doctrine of Preexistence

[Whiteboard]
Figure 13.2: The Four Doctrines of Advaita Sāṃkhya
[Levels of Being]
Figure 14: Three Levels of Being

Levels of Being

The subsequent theory (corollary) of the doctrine of nonexistence is the doctrine of preexistence (satkāryavāda). 2  It states that the effect (kārya) preexists as primary causes, or seeds (bījas), within the origin (mūla).  They’re neither created nor destroyed but transition through the states of existence.  Hence, the doctrine implies different levels of being. 3  Each of which corresponds to a conjugation of the Sanskrit verb “to be” (as).

  1. The origin is seedless nonexistence (nirbīja asat).
  2. Its seeds are undifferentiated, unmanifest potential existence (nirvikalpa, avyakta syāt).
  3. Their effect is differentiated, manifest existence (savikalpa, vyakta sat).

Ground of Existence

In this context, nonexistence isn’t the opposite of existence.  Rather, it’s the ground of existence.  To explain, the word “existence” is derived from the Latin “come into being” (existere). 4  This indicates that something has transitioned from nonexistence to existence.  Of course, things don’t arise directly from nonexistence.  But they do arise indirectly through potential existence.

Levels of Reality

[Levels of Reality]
Figure 15: Three Realities

Advaita Sāṃkhya posits three truths, or realities (satya traya) 5.  They correspond to the levels of being found in the doctrine of preexistence (satkāryavāda) 2.

  1. The origin (mūla) is the absolute reality (pāramārthika satya).
  2. Its seeds (bījas) are the primary reality (prādhānika satya).
  3. Their effect (kārya) is the transactional reality (vyāvahārika satya).

Of the three realities, the absolute reality is the only reality.  However, the other two realities aren’t separate from it.  Just as waves aren’t separate from the ocean.  So, they’re not falsity (mithya).  The transactional reality is contained within the primary reality, which in turn, is contained within the absolute reality.  This threefold scheme is necessary to accurately describe our experience of life.

Levels of Self

[Levels of Self]
Figure 16: Three Levels of Self

The three selves (ātma traya) 6 correspond to the three realities (satya traya) 5.

  1. The supreme self (paramātman) is the empty self (śūnyātman), devoid of all qualities (nirguṇa).  It’s the absolute reality (pāramārthika satya). 
  2. The thread-self (sūtrātman) is the “the soul which passes like a thread through the universe.” 7  It’s the primary reality (prādhānika satya). 
  3. The living self (jivatman) is the transmigrating swan (saṃsaraṇa haṃsa).  It’s the transactional reality (vyāvahārika satya).

Types of Theism

[Types of Theism]
Figure 17: Three Types of Theism

Theism is the belief in a deity or deities.  In Advaita Sāṃkhya, all is the source (brahman). 8  So, the question arises, “Is the source a deity?”  This must be addressed according to the three realities (satya traya) 5.

  1. The absolute reality (pāramārthika satya) is the unqualified source (nirguṇa brahman). 9  This is seedless nonexistence (nirbīja asat). 3  It has no direct relationship with manifestation.  At this level, the source cannot be viewed as a deity because the necessary qualities (guṇas) are concealed.
  2. The primary reality (prādhānika satya) is the threefold source (triguṇa brahman). 9  However, its three aspects are united (saṃyukta) and only appear separate during manifestation.  This is undifferentiated, unmanifest potential existence (nirvikalpa, avyakta syāt). 3  At this level, the source could be viewed as a singular transcendent deity.
  3. The transactional reality (vyāvahārika satya) is the sevenfold source (saptaguṇa brahman). 9  This is differentiated, manifest existence (savikalpa, vyakta sat). 3  It’s the domain of the living beings (jīvas).  At this level, the source could be viewed as an immanent pantheon of deities (devas).

In summary, the absolute reality is neither transcendent nor immanent.  In this sense, Advaita Sāṃkhya is nontheistic.  Except it includes a transcendent, primary reality, making it subsequently monotheistic.  Furthermore, it includes an immanent, transactional reality, making it subsequently pantheistic.  This nested hierarchy of nontheism, monotheism, and pantheism is a type of panentheism.  Thus, Advaita Sāṃkhya appeals to a wide audience.

References

  1. Vyās, S. K. Advaita Sāṃkhya Sūtras 3.1.
  2. Vyās, S. K. Advaita Sāṃkhya Sūtras 3.3.
  3. Vyās, S. K. Advaita Sāṃkhya Sūtras 3.4.
  4. Oxford Languages. (n.d.). “existence”. Oxford Languages Dictionary. Retrieved Dec. 1, 2020. https://www.google.com/search?&q=existence+definition.
  5. Vyās, S. K. Advaita Sāṃkhya Sūtras 3.5.
  6. Vyās, S. K. Advaita Sāṃkhya Sūtras 3.6.
  7. Monier-Williams, M. (1899). “sūtrātman”. Monier-Williams Sanskrit-English Dictionary. https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/2020/web/webtc/indexcaller.php?input=itrans&citation=sUtrAtman.
  8. Vyās, S. K. Advaita Sāṃkhya Sūtras 7.1.
  9. Vyās, S. K. Advaita Sāṃkhya Sūtras 4.19.