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

[H S Chandramouli]

Namaste.

On Tue, Dec 5, 2023 at 1:53 PM V Subrahmanian <v.subrahmanian at gmail.com>
wrote

// 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 //,

My understanding is different. The transformation is of the combination of
Brahman and avyAkruta. The Clay-Pot analogy is with reference to the
transformation of avYakruta while the Rope-Snake analogy is with reference
to the transfiguration (vivarta) of Brahman. In my understanding this is
not the same as equating Clay-Pot and Rope-Snake analogies.

I will leave it at that.

Thanks for the clarification.
Regards

On Tue, Dec 5, 2023 at 1:53 PM V Subrahmanian <v.subrahmanian at gmail.com>
wrote:

>
>
> 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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