[Advaita-l] Fwd: Adhyāropa, mithyāpratyaya, etc. admitted in the Bhāgavatam

[Sujal Upadhyay]

Namaste,

Adhyāropa-apavāda is also found in Catuḥslokī Bhagāvat, a part of Bhāgavat
Purāṇa BP 2.9.30-36

Skanda 2, Adhyāya 9, sloka-s 30-36. Here it is called as anvaya-vyatireka

I have tried to translate anvaya and vyatireka in English, but they do not
seem to be perfect. Please suggest correct translation. I would be grateful
if someone would explain these terms in simple way.

Sanskrit-Hindi-Gujarati-English-Translation

Hindi: Adapted from Gita Press
Gujarati: Sastu Sahitya
English: My own

Sanskrit:
*एतावद् एव जिज्ञास्यं तत्त्वजिज्ञासुनात्मनः ।*
*अन्वयव्यतिरेकाभ्यां यत् स्यात् सर्वत्र सर्वदा ।। **२**.**९**.**३५ ।।*

Hindi:

परमात्माके तत्वको जाननेकी इच्छावले [इच्छा रखनेवाले] मनुष्यको *अन्वय और
व्यतिरेक* से (अर्थात् विधिरूपसे अर्थात् 'परमात्मा ऐसे है', 'परमात्मा ऐसे है',
- वह भावसे तथा निषेधभावसे अर्थात् 'परमात्मा वैसे नही है', 'परमात्मा ऐसे नही
है', 'परमात्मा ऐसे नही है' [अर्थात् नेति-नेति पद्धतिसे, सिद्धान्तसे] - ऐसे
भावसे) इतना ही जानना जरूरी है की (परमात्मा हीं) सर्वदेश और सर्वकालमें
विद्यमान हैं - २.९.३५

Gujarati:

આત્માનું તાત્વિક સ્વરૂપ જાણવા ઇચ્છતા પુરુષે એટલું જ જાણવાનું બસ છે કે જે
વસ્તુ *અન્વય અને વ્યતિરેક**થી* [૧] સર્વ સ્થળે સર્વદા છે તે જ આત્મા છે.

English (Rough Translation):

It is enough for those who wish to know the true nature of Atman that, that
which exists at all places, at all times after applying the process of
anvaya [1] and vyatireka [2] is Atman only.

[1] anvaya is present as cause in each kārya (action, effect)

[2] vyatireka is, to remain as a cause of everything after negating effect.
i.e. that which remains after neti-neti (not this-not this)

For example, in waking etc states, Atman, which is sākshi (witness) of
these states is the cause, hence it is anyava of Atman in waking etc states
and in samādhi etc, there is vyatireka (negation) of waking, dream and deep
sleep.

- Srīdhara Svāmī (as mentioned in Sastu Sahitya)

Sanskrit:

एतन् मतं समातिष्ठ परमेण समाधिना ।
भवान् कल्पविकल्पेषु न विमुह्यति कर्हिचित् ।। २.९.३६ ।।


आप उत्कृष्ट समाधि द्वारा [अर्थात् ध्यानसे], मेरा यह सिद्धान्तमें अच्छी तरह
से स्थित हो जाओ. (ईस्से), [ईस ज्ञान मे स्थित रहनेके परिणाम से],
कल्प-कल्पान्तरोमें
भी कभीभी और कहीभी मोहित नहीं होंगे - २.९.३६

તમે મારા આ મતને સારી રીતે એકાગ્ર ચિત્તે અનુસરો, જેથી તમે પ્રત્યેક કલ્પની
ભિન્ન ભિન્ન સૃષ્ટિમાં મોહ પામશો નહિ.

English (Rough Translation)
You (Brahmā jī), [please] follow my opinion with full concentration [and
faith], and as a result, you will never ever get trapped in various worlds
that you create in various kalpa-s.

Hari OM

Sujal

On Wed, Jun 29, 2016 at 2:56 PM, V Subrahmanian via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> On Wed, Jun 29, 2016 at 1:28 PM, Ravi Kiran <ravikiranm108 at gmail.com>
> wrote:
>
> >
> >
> > *Nice post VS ji .. A clarification below:*
> >
> >
> > *>>  śibikām <http://vedabase.com/en/synonyms-index?original=sibikam> —
> > the palanquin; pūrva
> > <http://vedabase.com/en/synonyms-index?original=purva>-vat
> > <http://vedabase.com/en/synonyms-index?original=vat> — as before; uvāha
> > <http://vedabase.com/en/synonyms-index?original=uvaha> — carried.*
> >
> > *Here, the palanquin, refers to the physical body, carried as before (
> > before awakening to Self ) ?*
> >
>
> Actually there is no allegory here. It is a matter of fact that
> Jaḍabharata, who was reprimanded by the King for the awkward way the former
> was bearing the palanquin (of the King), continued to bear the vehicle just
> as before - pūrvavat.  This is because, the chastisement had no effect on
> him for he had no identification with the body, etc.
>
> regards
> subrahmanian.v
>
> >
> >
> > *Thanks*
> >
> >
> > On Tue, Jun 28, 2016 at 10:58 PM, V Subrahmanian via Advaita-l <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> >> A post on the above topic is available here for reading.  The images may
> >> or
> >> may not appear properly:
> >>
> >>
> https://groups.yahoo.com/neo/groups/advaitin/conversations/messages/67732
> >>
> >> regards
> >> subrahmanian.v
> >> _______________________________________________
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> >>
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> >>
> >
> >
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