[Advaita-l] My notes on the vicAra sAgara 1

[H S Chandramouli]

Pranams Sadananda Ji,

Reg  <<  Theorder of reality of ring, bangle, bracelet, etc., must be
different from the Goldfrom which they came, by which they are sustained
and into which they go back >>,

Do you by any chance have reference to the talk number in which Swami
Paramarthananda Ji has made such a statement? Topic number and page number
of Vichara sagara? To the best of my knowledge, Swami Paramarthananda Ji
has not made such a statement. On the other hand,  in a talk devoted
entirely to the topic of pariNAma and vivarta, he has very clearly
explained gold-ornament as well as poy-clay as pariNAma modifications only.
Unfortunately my earlier attempts here and elsewhere to get a reference to
that talk did not succeed.

Pranams and Regards

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On Sun, Jun 7, 2020 at 11:22 AM Kuntimaddi Sadananda via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> The following write-upis based on the Notes taken during Swami
> Paramarthanandaji’s class onVicharasagara of Nischaladaasa – I used to
> attend Swamiji’s class whenever I was in India. These notes are based on my
> understanding. I am posting this in parts due to its length. With PraNAms
> toSwamiji. -----------------------------------------------------------------------
> Aatma is adhiShTaanam orsubstratum for everything. It is the seer,
> experiencer, but it cannot be seenor experienced.  Bri. Up statement says
> –na dRiShTeH draShTaaram pasyeH,na shruteH shrotaaram shRiNuyaat, na manteH
> mantaaram manveethaaH, na vijnaateHvijaataaram vijaaneeyaaH| Esha ta aatma
> sarvantarH. III-4-2.  That whichsees but that which cannot be seen, that
> which hears but that which cannot beheard, that which thinks but that which
> cannot be an object of thought, thatwhich knows but that which cannot be
> known. That is your own self, whichpervades everything as the substantive
> of all.
>
> It is adhiShTaanam forthe universe – the universe is adhyaasa or
> superimposition on the adhiShTaanamaatma that you are. It is like snake is
> adhyaasa on rope. Snake is mithyaa. Itis like the mirage waters on the
> dry-sand.
>
> The world is mithyaa. Thatis, it is only apparently existing but not
> really existing. That which changesis only experientially real or
> transactionally real but not really real. Henceit comes under neither real
> nor unreal, sat asat vilakshaNam. Since it isneither sat nor asat it is
> called mithyaa. Every mithyaa vastu or object musthave an adhiShTaanam or
> aadharam or support for its existence. I am, as
> pureexistence-consciousness, is the very substratum for everything and I am
> theprojector, sustainer, and experiencer (PSE) of the whole universe. The
> aboveBri. Up. mantras, for example, provides scriptural support.
>
> The world is mithyaa,and samsara, therefore, is also mithyaa. That which
> appears and experienced isnot really real but apparently real since it is
> ever-changing. When there issomething changing, then there must be a
> changeless entity with a reference to whichthe changes can be noticed. Thus
> there are two realities one changing entityand the other the changeless
> substratum that supports the changing entity. Theorder of reality,
> therefore, must differ between these two. For example, at therelative
> level, Gold is the changeless substratum in all changing ornaments,such as
> rings, bangles, etc. A ring can become a bangle, and a bangle canbecome a
> bracelet. However, as Gold, there is no change in these changes. Theorder
> of reality of ring, bangle, bracelet, etc., must be different from the
> Goldfrom which they came, by which they are sustained and into which they
> go back.Hence Gold is adhiShTaanam or substratum for all gold ornaments.
> Gold is morereal than the rings, bangles, etc, the forms that Gold appears.
> Names and formsof Gold are not gold as they are only appearances. The
> functions or utilitiesof these names and forms also do not belong to Gold.
> The gunas orattributes of a ring, bangle, etc that differentiate one form
> from the other donot belong Gold. The same principle applies to the world
> that involves namesand forms of all objects. These names and forms or
> attributes or gunas whichdifferentiate one from the other do not belong to
> the adhiShTaanam orsubstantive of these names and forms of objects of the
> world.
>
> From the scriptures, welearn that the adhiShTaanam or substratum for the
> entire universe is sat alone,which is really real as it is changeless. Any
> finite can undergo a change sinceit is finite. Only infinite cannot undergo
> a change. Hence sat is infinite.Infinite cannot exclude anything, therefore
> sat is the essence of everything.Infinite cannot be perceived.  Therefore
> sat because of which the wholeworld exits is imperceptible.
> Elimination of mithyaais not possible. Samsaara is mithyaa, and therefore
> its elimination is notpossible. Then the very seeking for moksha is futile
> since it involves the eliminationof the limitations and thus samasaara.
> Hence the elimination of samsaara ornegation of the perceptual world is not
> possible since it is mithyaa. Seekingto eliminate samsaara is, therefore is
> wrong and illogical. In fact this notionthat I want to eliminate all my
> problems forms one of the biggest obstacles formoksha. Hence any pursuit to
> eliminate the samsaara, which is mithyaa is boundto fail since one is
> trying to eliminate that which has no reality of itsown.
>
>
> The very seeking toeliminate samsaara or the world of appearance by a
> process itself will resultin two problems.
>
> 1. Seeking will not besuccessful since one is trying to eliminate samsaara
> or limitations which arenot real.
> 2. More importantly, thevery effort to eliminate the mithyaa object or
> vastu gives more reality to themithyaa object. By the very process to
> eliminate that which is not real ormithyaa will only give more reality to
> it but also makes the problem moredifficult. It is similar to trying to
> kill the rope-snake that is perceived.Rope-snake cannot be killed by any
> means. And the very pursuit of killing therope-snake gives more reality to
> the snake than it deserves. Hence any pursuitto eliminate the rope-snake
> will bound to be a failure. What needs to beunderstood is that it is really
> rope, and there is no snake at the place andtime where the rope is.
>
> -----To be continued.
> Hari Om!
> Sadananda
> -----------------------------
>
>     On Sunday, 7 June, 2020, 09:45:28 am IST, Binod Singh via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>  PraNAma,
>
> First of all, this group has done a wonderful job of explaining and
> propagating Advaita Vedanta and I really appreciate the passion and
> hardwork of all the members here. I hope for higher spiritual progression
> for everyone.. Gurprasaad.
>
> I am currently living in Canada and was supposed to go to India in April as
> my family is in Delhi. But due to this Corona, I don't see travelling for
> at least a year.
> I was planning to get the CDs on "vicAra Sagaram" by Swami ParamArthananda
> Saraswati ji from Sastraprakasika Trust in Chennai which runs
> vedantavidyarthisangha.org or yogamalika.org
>
> Unfortunately, they only deliver and transact in India only. I was hoping
> if someone has the MP3s and can forward it to me. I can pay the due amount
> as well by whatever means convenient . I have been waiting for a couple of
> years to get the pravachanam and I don't want to delay studying
> this grantha.
>
> Please let me know if you need any details from me.
>
> Regards,
> Binod Singh
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