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

[Venkatraghavan S]

Namaste Chandramouliji,

I think here vyApya and vyApaka are used in the context of vyApti
(invariable coexistence) - where there is vyApya, there will be vyApaka.

In the case of the pot, gold and curd example, they are all pariNAma when
pariNAma is defined as avasthAntara Apatti. Hence, Linganna Somayaji says
एवं चावस्थान्तरतापत्तिमात्रं परिणामलक्षणम् तत्त्रिष्वपि वर्तते - taking
pariNAma as avasthAntara Apatti, all three examples are pariNAma.

Whereas, when vivarta is  defined as  विवर्तं
त्ववस्थान्तरविगलनोत्तरकालिकपूर्वरूपवत्वमिति वक्तव्यम्, only clay and gold
transforming to pot and ornaments can be classified as vivarta, whereas
milk transforming into curd cannot. सा च मृत्सुवर्णयोरेव
न तु क्षीरस्य ।

Defined as this, vivarta is viewed as a special case of pariNAma. That is,
avasthAntara is common to both vivarta and pariNAma but avasthAntara
vigalana uttarakAlika pUrvarUpavatvam is only applicable for vivarta.

So, taking these two as the definitions of vivarta and pariNAma, where
there is vivarta, there is pariNAma, whereas where there is pariNAma,
vivarta need not be there.

Expressed as a vyApti, yatra vivartatvam, tatra pariNAmitvam - vivartatvam
is vyApya and pariNAmitvam is vyApakam. That is why he says एवं च
परिणामित्वं व्यापकम् विवर्तत्वं तु व्याप्यमिति ।

Kind regards,
Venkatraghavan

On 28 Feb 2017 11:05 a.m., "H S Chandramouli via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:

The Commentary by Sri Lingana  Somayaji in Sanskrit on Panchadashi offers a
resolution of  the apparent contradiction between verses 8 and 48 of
Chapter 13 concerning parinama and vivarta vikara of milk-curd,clay-pot,
gold-ornament transformation through its commentary on verse 49. The same
is reproduced below. Translation is freeflow and not literal, just
highlighting the summary of  the commentary as I understand it. It would be
great if some member provides the literal translation as well for the
benefit of all of us.



Preamble to verse 49



 ननु " अवस्थान्तरतापत्तिरेकस्य परिणामिते " (१३-८ ) त्यत्र
क्षीरमृत्सुवर्णानाम् परिणामिदृष्टान्तत्वमुक्तम्, अत्र तु तेषाम् मध्ये
मृत्सुवर्णयोर्विवर्तदृष्टान्तत्वमुक्तम्, एवम् सति क्षीरस्यापि तथात्वम् किम्
न स्यादित्याशङ्क्याह, क्षीरेति ।



nanu " avasthAntaratApattirekasya pariNAmite " (13-8 ) tyatra
kShIramRRitsuvarNAnAm pariNAmidRRiShTAntatvamuktam, atra tu teShAm madhye
mRRitsuvarNayorvivartadRRiShTAntatvamuktam, evam sati kShIrasyApi tathAtvam
kim na syAdityAsha~NkyAha, kShIreti |



No. In 13-8, it was stated that milk-curd,clay-pot,gold-ornament
transformation is parinama,but here ( verse 48) only clay-pot,gold-ornament
transformation is stated to be vivarta. Why not consider milk-curd
transformation also to be same. If such a doubt were to arise, verse 49
starting with *milk* answers the question.





Commentary on verse 49



 क्षीरादौ विकारनाशे तद्भाववर्जनात् तस्य क्षीरादेर्भावस्य वर्जनात्
परिणामोस्तु । एवम् सति कुम्भकुण्डलावस्थामवाप्तयोर्मृत्सुवर्णयोर्विवर्तत्वम्
नोपपद्यत इत्याश॔क्याह, एतावतेति । एतावता मृदादीना॔ विवर्तस्य दृष्टा॔तत्वम् न
 हीयते । अत्राय॔ भावः । क्षीरस्यावस्थान्तरप्राप्तौ तद्रूपविगलने पुनः पूर्व॔
रूपं न दृश्यते । अतः केवलपरिणामत्वमेव तत्र वक्तव्यम् ।
मृत्सुवर्णयोरवस्था॔तरप्राप्तौ तद्रूपाये पूर्वरूपस्य दर्शनात् विवर्तमपि
वक्तव्यम् ।

चावस्थान्तरतापत्तिमात्रं परिणामलक्षणम् तत्त्रिष्वपि वर्तते ।
अतो मृत्सुवर्णयोरपि परिणामिदृष्टान्तत्वोक्तिर्नासंगता । विवर्तं
त्ववस्थान्तरविगलनोत्तरकालिकपूर्वरूपवत्वमिति वक्तव्यम् । सा च मृत्सुवर्णयोरेव
न तु क्षीरस्य । एवं च परिणामित्वं व्यापकम् विवर्तत्वं तु व्याप्यमिति ।



kShIrAdau vikAranAshe tadbhAvavarjanAt tasya kShIrAderbhAvasya varjanAt
pariNAmostu | evam sati
kumbhakuNDalAvasthAmavAptayormRRitsuvarNayorvivartatvam nopapadyata
ityAsha॔kyAha,
etAvateti | etAvatA mRRidAdInA॔ vivartasya dRRiShTA॔tatvam na  hIyate |
atrAya॔ bhAvaH | kShIrasyAvasthAntaraprAptau tadrUpavigalane punaH pUrva॔
rUpaM na dRRishyate | ataH kevalapariNAmatvameva tatra vaktavyam |
mRRitsuvarNayoravasthA॔taraprAptau tadrUpAye pUrvarUpasya darshanAt
vivartamapi vaktavyam |eva॔ chAvasthAntaratApattimAtraM pariNAmalakShaNam
tattriShvapi vartate | ato mRRitsuvarNayorapi
pariNAmidRRiShTAntatvoktirnAsaMgatA | vivartaM
tvavasthAntaravigalanottarakAlikapUrvarUpavatvamiti vaktavyam | sA cha
mRRitsuvarNayoreva na tu kShIrasya | evaM cha pariNAmitvaM vyApakam
vivartatvaM tu vyApyamiti I



Summary of the commentary (Not a literal translation)



<< In milk-curd transformation, The material milk also undergoes a
modification apart from the form whereas in clay-pot,gold-ornament
transformation, the material (clay/gold) does not undergo a modification
but only their form undergoes a modification. That is the difference. Hence
while both of them are parinama transformation, in order to distinguish
between these two types of parinama transformation, clay-pot,gold-ornament
transformation are also termed vivarta in addition in a secondary sense..
They (clay-pot, gold-ornament) are parinama transformations in the primary
sense (vyapaka)  and in addition vivarta in a secondary sense (vyapya)  >>.



Regards
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