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

[Bhaskar YR]

praNAms Sri Chandramouli prabhuji
Hare Krishna

Do you mean to say Sri SSS by referring to suvarNAbharaNa (mrudghata) as pariNAma and talking about brahman is getting transformed into jagat!!??  I don’t think so.  Anyway, I have written that in the light of both analogies which talks about brahman as nimitta (without undergoing any changes) in rope-snake and upAdAna (in respect of kArya-kAraNa ananyatvam as in gold-ornament).  But yes, there is a possibility that one can think about pariNAma and wrongly brahman is getting transformed into the jagat just like clay becoming pot.  From this example and with this wrong understanding one will not be able to understand the transactionless (vyavahArAteeta) brahman.  But subtility of this example also (like snake-rope) again conveying the transactionless brahman alone ( sarva vyavahArAteeta brahma pratipAdanArthaM and mruttiketyeva satyaM) because of the fact that we are talking about here mrut sAmAnya (not mrut pinda per se).  It is ONLY clay lump which undergoes transformation and becoming a clay-pot.  And in all these vyavahAra clay (sAmAnya) remains as clay only which does not undergo any changes.  In this sense mrut sAmAnya is already /always transactionless / changeless.  Just like through qualified jnana (upAdhi parichinna jnana) we see gold-ring, gold-bangle, gold-necklace etc. the gold always remains as gold only and nAma rUpa is entirely dependent on this gold-sAmAnya.  Here mrut sAmAnya is vivartOpadAna kAraNa for the mrut-pinda and mrudghata.  kArya-kAraNa prakriya never ever advocate pariNAma vAda OTOH it propagates brahmaikatvaM.  And all these vAda-s like bimba-pratibimba, avaccheda, vivarta-pariNAma, kArya-kAraNa, sAmAnya-vishesha etc. as you know, are just there within the master prakriya i.e. adhyArOpa-apavAda.

Hari Hari Hari Bol!!!
bhaskar