[Advaita-l] [advaitin] Five kinds of 'bhrama' and their correction - Annapurna Upanishad

[V Subrahmanian]

On Tue, Dec 5, 2023 at 12:53 PM H S Chandramouli <hschandramouli at gmail.com>
wrote:

> Namaste
>
> Reg  // Shankara has on several occasions equated the clay-pot analogy
> with the rope-snake analogy //,
>
> Can you please give reference to where in the Bhashya this equation is
> stated.
>


In the Chandogya 6.2.2 bhashya:  The question is: How can the Sat, Brahman,
that is devoid of parts be stated to 'become' the world which is full of
parts? The reply is: Just like the rope-parts are the source for snake,
etc. effects, that are imagined, so too from the sat-parts the vikara
entities can be admitted. Shankara cites the vacharambhana shruti for this
where the clay- clay products analogy is given and Shankara further
connects this analogy to Sat alone is Satyam (and the effects, jagat, is
not satyam):

निरवयवस्य सतः कथं विकारसंस्थानमुपपद्यते ? नैष दोषः, रज्ज्वाद्यवयवेभ्यः
सर्पादिसंस्थानवत् बुद्धिपरिकल्पितेभ्यः सदवयवेभ्यः विकारसंस्थानोपपत्तेः
। ‘वाचारम्भणं
विकारो नामधेयं मृत्तिकेत्येव सत्यम्’ (छा. उ. ६ । १ । ४)
<https://advaitasharada.sringeri.net/display/bhashya/Chandogya?page=6&id=Ch_C06_S01_V04&hl=%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%BE%E0%A4%B0%E0%A4%AE%E0%A5%8D%E0%A4%AD%E0%A4%A3%E0%A4%82%20%E0%A4%B5%E0%A4%BF%E0%A4%95%E0%A4%BE%E0%A4%B0%E0%A5%8B%20%E0%A4%A8%E0%A4%BE%E0%A4%AE%E0%A4%A7%E0%A5%87%E0%A4%AF%E0%A4%82%20%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%95%E0%A5%87%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A5%87%E0%A4%B5%20%E0%A4%B8%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D>
एवं
सदेव सत्यम् — इति श्रुतेः । एकमेवाद्वितीयं परमार्थतः इदम्बुद्धिकालेऽपि ॥


In the Chandogya 6.2.3 bhashya: How did Brahman resolve? 'I shall become
many and be born excessively;.  Shankara explains this as 'just as clay
taking the form pot, etc.. OR just as rope etc. taking the form of snake
etc. being imagined:

 तत्कथमैक्षतेति, आह — बहु प्रभूतं स्यां भवेयं प्रजायेय प्रकर्षेणोत्पद्येय,*
यथा मृद्घटाद्याकारेण यथा वा रज्ज्वादि सर्पाद्याकारेण बुद्धिपरिकल्पितेन । *

At this juncture Anandagiri comments:
परिणामविवर्तवादावाश्रित्योदाहरणद्वयम् ।  The two analogies given by
Shankara - clay.. and rope.. are in accordance with parinama vaada and
vivarta vaada respectively.

Again Shankara....;
 Here again the rope-snake analogy is given alongside the clay - clay
products analogy.  In both cases, Shankara says,. there is a bhrama: mrudo
anyabuddhi: thinking that the clay products are different from clay.  This
imagining is the same as taking the rope for the snake:

सदेव तु सर्वमभिधानमभिधीयते च यदन्यबुद्ध्या, *यथा **रज्जुरेव सर्पबुद्ध्या
सर्प इत्यभिधीयते, यथा वा पिण्डघटादि मृदोऽन्यबुद्ध्या
पिण्डघटादिशब्देनाभिधीयते लोके । रज्जुविवेकदर्शिनां** तु सर्पाभिधानबुद्धी
निवर्तेते, यथा च मृद्विवेकदर्शिनां घटादिशब्दबुद्धी,* तद्वत्
सद्विवेकदर्शिनामन्यविकारशब्दबुद्धी निवर्तेते — ‘यतो वाचो निवर्तन्ते ।
अप्राप्य मनसा सह’ (तै. उ. २ । ९ । १)
<https://advaitasharada.sringeri.net/display/bhashya/Taitiriya?page=2&id=T_C02_S09_V01&hl=%E0%A4%AF%E0%A4%A4%E0%A5%8B%20%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A5%8B%20%E0%A4%A8%E0%A4%BF%E0%A4%B5%E0%A4%B0%E0%A5%8D%E0%A4%A4%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A5%87%C2%A0%E0%A5%A4%20%E0%A4%85%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%AA%E0%A5%8D%E0%A4%AF%20%E0%A4%AE%E0%A4%A8%E0%A4%B8%E0%A4%BE%20%E0%A4%B8%E0%A4%B9>
 इति, ‘अनिरुक्तेऽनिलयने’ (तै. उ. २ । ७ । १)
<https://advaitasharada.sringeri.net/display/bhashya/Taitiriya?page=2&id=T_C02_S07_V01&hl=%E0%A4%85%E0%A4%A8%E0%A4%BF%E0%A4%B0%E0%A5%81%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A5%87%E0%A4%BD%E0%A4%A8%E0%A4%BF%E0%A4%B2%E0%A4%AF%E0%A4%A8%E0%A5%87>
 इत्यादिश्रुतिभ्यः ।

Here are some more results from Anandagiri's just Chandogya Bhashya teeka
where the vivarta vaada is specified by him:

https://tinyurl.com/2typ7yw7

warm regards
subbu





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