[Advaita-l] The term 'pariNAma' means 'vivarta' for Shankara

[Sudhanshu Shekhar]

V Subramanian ji,

If you know clay, you know all products of clay. But if you know sand, do
you get to know about mirage-water? There is no samshlesha between
mirage-water and sand. There is samshlesha between pot and clay. How is
sarva-vijnAna possible in vidvarta - that is my precise problem.

Sudhanshu.

On Sat 22 Jun, 2019, 22:59 V Subrahmanian, <v.subrahmanian at gmail.com> wrote:

>
>
> On Sat, Jun 22, 2019 at 9:18 PM Sudhanshu Shekhar <
> sudhanshu.iitk at gmail.com> wrote:
>
>> Hari Om V Subramanian ji,
>>
>> How is sarva-vijnAna possible by eka-vijnAna in case of vivarta? There is
>> no kArya-kAranNa-anayatva between world and Brahman because world is
>> vivarta and is not a kArya of Brahman.
>>
>
> Actually what is thought of as karya-karana is also not any different from
> vivarta. Says Shankara in BSB 2.1.14: This sutra is aptly named: तदनन्यत्वमारम्भणशब्दादिभ्यः
> ॥ १४ ॥
>
> ‘ मृत्तिकेत्येव सत्यम्’ इति प्रकृतिमात्रस्य दृष्टान्ते सत्यत्वावधारणात् ,
> वाचारम्भणशब्देन च विकारजातस्यानृतत्वाभिधानात् , दार्ष्टान्तिकेऽपि ‘
> ऐतदात्म्यमिदꣳ सर्वं तत्सत्यम्’ इति च परमकारणस्यैवैकस्य सत्यत्वावधारणात् , ‘
> स आत्मा तत्त्वमसि श्वेतकेतो’ इति च शारीरस्य ब्रह्मभावोपदेशात् ; स्वयं
> प्रसिद्धं ह्येतच्छारीरस्य ब्रह्मात्मत्वमुपदिश्यते,
>
> The kaaranam alone, in the clay analogy, is taught by the shruti as satya
> and the kaarya which is vikaara, is taught as mithya. So too in respect of
> Brahman-world, the Supreme Cause alone is taught as the real. The jiva is
> taught as verily Brahman...
>
> regards
> subbu
>
>
>
>>
>>>