[Advaita-l] Fwd: A question on PariNAma and vivarta

[H S Chandramouli]

Pranams Sri Sadananda Ji,

I did not follow your response. What I have cited from Chandogya now (6-4-1
to 6-4-3) cites creation through trivritkarana for vacharambhanam etc. As
as example, to repeat from 6-4-1 वाचारम्भणं विकारो नामधेयं त्रीणि
रूपाणीत्येव सत्यम्  ( vAchArambhaNaM vikAro nAmadheyaM trINi rUpANItyeva
satyam ).

This is analogous to milk-curd illustration only.

Regards

On Thu, Feb 9, 2017 at 1:56 PM, kuntimaddi sadananda <
kuntimaddisada at yahoo.com> wrote:

> Chandramoulili - PraNAms
>
> Vaachaarambhanam sruti does not give milk-curds example for
> vaachaarambhanam since milk-curds is parinaama.
>
> fortunately it gives example of gold-ornaments, mud-pots and iron-tools -
> which are all vivarta and not parinaama.
>
> Yes vaachaarambhanam sruti applies easily to vivarta only.
>
> Hari Om!
> Sadananda
>
>
> ------------------------------
> *From:* H S Chandramouli <hschandramouli at gmail.com>
> *To:* Venkatraghavan S <agnimile at gmail.com>; A discussion group for
> Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>
> *Cc:* V Subrahmanian <v.subrahmanian at gmail.com>; kuntimaddi sadananda <
> kuntimaddisada at yahoo.com>
> *Sent:* Thursday, February 9, 2017 1:48 PM
> *Subject:* Re: [Advaita-l] Fwd: A question on PariNAma and vivarta
>
>
>
> Pranams Sri Sadananda Ji and Sri Venkatraghavan Ji,
>
> Reg  << The question here is limited in determining the scope of
> vAcArambhaNa
> shruti >>,
>
> Sri Sadananda Ji also maintains that since the clay/pot illustration forms
> part of this shruti it represents vivarta and not parinama. According to
> him while milk-curd illustration would be an example for parinama, clay-pot
> is for vivarta only, for reasons already given by him. One of these being
> that milk-curd transformation is irreversible whereas clay-pot is a
> reversible transformation.
>
> We can refer to the Chandogya Upanishad statement itself at 6-4-1 to 6-4-3.
>
>
> यदग्ने रोहितꣳ रूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं
> तदन्नस्यापागादग्नेरग्नित्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव
> सत्यम् ॥ १ ॥
>
> यदादित्यस्य रोहितꣳ रूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं
> तदन्नस्यापागादादित्यादादित्यत्वं वाचारम्भणं विकारो नामधेयं त्रीणि
> रूपाणीत्येव सत्यम् ॥ २ ॥
>
> यच्चन्द्रमसो रोहितꣳ रूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं
> तदन्नस्यापागाच्चान्द्राच्चन्द्रत्वं  त्रीणि रूपाणीत्येव सत्यम् ॥ ३ ॥
>
> (yadagne rohitaꣳ rUpaM tejasastadrUpaM yachChuklaM tadapAM yatkRRiShNaM
> tadannasyApAgAdagneragnitvaM vAchArambhaNaM vikAro nAmadheyaM trINi
> rUpANItyeva satyam || 1 ||
>
> adAdityasya rohitaꣳ rUpaM tejasastadrUpaM yachChuklaM tadapAM
> yatkRRiShNaM tadannasyApAgAdAdityAdAdityatvaM vAchArambhaNaM vikAro
> nAmadheyaM trINi rUpANItyeva satyam || 2 ||
>
> yachchandramaso rohitaꣳ rUpaM tejasastadrUpaM yachChuklaM tadapAM
> yatkRRiShNaM tadannasyApAgAchchAndrAchchandratvaM vAchArambhaNaM vikAro
> nAmadheyaM trINi rUpANItyeva satyam || 3 ||
>
> These present how creation is effected  through the process of तृवृत्करण
> (tRRivRRitkaraNa ).  This is clearly analogous to milk-curd illustration
> as regards irreversible nature of transformation. But the Upanishad itself
> states here that it is in accordance with the वाचारम्भणं विकारो नामधेयं
> (vAchArambhaNaM vikAro nAmadheyaM ) statement.  Since Sri Sadananda Ji is
> accepting the milk-curd illustration to represent parinama, what more
> authority is needed to confirm that वाचारम्भणं विकारो नामधेयं
> (vAchArambhaNaM vikAro nAmadheyaM ) statement  represents parinama and
> not vivarta.
>
> Regards
>
>
>
>