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

[H S Chandramouli]

Namaste Bhaskar Ji,

Reg // The unchanging cause in all clay articles is mrut sAmAnya which is
vivartOpadAna //,

Sri SSS himself explicitly states that transformation of gold into ring is
pariNAma. Surely this would apply to Clay-Pot transformation as well.
Please refer Bhashya on MAndUkya KArikA 3-7 copied below

// यस्मात्परमार्थाकाशस्य घटाकाशो न विकारः, यथा सुवर्णस्य रुचकादिः //

// yasmAtparamArthAkAshasya ghaTAkAsho na vikAraH, yathA suvarNasya
ruchakAdiH //

Translation by Sri SSS (translation from kannada to English mine)

//  ghaTAkAsha is not a transformation (Foot Note 1) of real AkAsha. The
way ring etc are of gold (vikAra) or the way foam,bubble etc are
(transformations. Not transformations like these).

Foot note 1 ; Not kArya ; Not pariNAma. //

The above is literal translation of the kannada text.

Clearly Sri SSS has explicitly stated the Gold-Ring (Clay-Pot by extension)
as pariNAQma and not vivarta.

If you were to accept this, then the statement in your post cited above

//  The unchanging cause in all clay articles is mrut sAmAnya which is
vivartOpadAna //

would need revision. If revised, then the whole understanding of ** brahman
is abhinna nimittOpadAna kAraNa ** needs to be revised. Not sure if you are
in agreement with such a position. Please clarify.

Regards

On Tue, Dec 5, 2023 at 3:31 PM 'Bhaskar YR' via advaitin <
advaitin at googlegroups.com> wrote:

> praNAms
>
> Hare Krishna
>
>
>
>    1. Snake rope analogy shows brahman is nimitta
>    2. Clay pot analogy shows brahman is upAdAna
>
>
>
> So, brahman is abhinna nimittOpadAna kAraNa.  The unchanging cause in all
> clay articles is mrut sAmAnya which is vivartOpadAna.  Snake rope analogy
> is help us to understand imagination of parts in brahman.  Further it would
> help us to understand   without undergoing any changes brahman (rope)
> appears as jagat (snake).  But important observation by bhAshyakAra himself
> in this very chAndOgya bhAshya is jagat is NOT like snake on rope.  asadeva
> tarhi sarvaM yadgruhyate rajjuriva sarpAdyAkAreNa??  Is the doubt asked
> after seeing the analogies of both rajju-sarpa and mrud-ghata.  For that
> bhAshyakAra answers rather ‘clarifies’ : ‘ na, sat eva dvaitabhedena
> anyathAgruhyamANatvAt *nAsatvaM kasyachit kvachit iti bhrUmaH*.  Nothing
> here is non-existent at any time.  This is quite in accordance with the
> Atmaikatva darshana, Samyak darshana or sarvAtma darshana of
> paramArthajnAni. For him whatever IS there ‘brahman’ only and nothing
> ‘apart’ from brahman.
>
>
>
> Hari Hari Hari Bol!!!
>
> bhaskar
>
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