[Advaita-l] [advaitin] rope has some problem in rope snake analogy :-)

[H S Chandramouli]

Namaste.

परिकल्पित or कल्पित etc also have the meaning *created*. Not necessarily
*imagined*. It is in this sense Bhashya needs to be understood in the
current context.

Reg Swami Sureswaracharya vArtika cited //  तदुक्तं सुरेश्वराचार्यैः- "
अक्षमा भवतः केयं साधकत्वप्रकल्पने । किं न पश्यसि संसारं
तत्रैवाज्ञानकल्पितम् ॥ //,

अज्ञानकल्पितम् should be understood as *created with ajnAna as upAdAna
kAraNam*. This is clear by the following vArtika verse BUBV 1-4-371

// अस्य द्वैतेन्द्रजालस्य यदुपादानकारणम् ।

अज्ञानं  तदुपाश्रित्य ब्रह्म कारणमुच्यते ॥ //

// asya dvaitendrajAlasya yadupAdAnakAraNam |

aj~nAnaM  tadupAshritya brahma kAraNamuchyate || //

There are any number of verses in the vArtika which reflect the same
understanding.

Same with Vedanta Paribhasha.

Regards

On Wed, Dec 13, 2023 at 4:47 PM V Subrahmanian <v.subrahmanian at gmail.com>
wrote:

>
>
> On Wed, Dec 13, 2023 at 2:31 PM H S Chandramouli <hschandramouli at gmail.com>
> wrote:
>
>>
>>
>> Namaste Vikram Ji,
>>>
>> Reg  //  Adhyasa also is mutual, implying some of the characteristics of
>> the rope are superimposed on the imagined snake as well //,
>>
>> Why is the snake considered to be ** imagined ** in AdhyAsa??. Snake is
>> ** experienced as existing ** and not as ** imagined **. Even  after
>> knowing it to be a rope,  recollection is one of experiencing the existence
>> of the snake, not of ** imagining ** the snake. And in Advaita SiddhAnta
>> the snake has a certain level of Reality/Existence, namely prAtibhAsika
>> Reality.
>>
>
>
> Shankara has held the adhyasta entity to be an imagined/concocted one.
> That the one under delusion does not know that he has concocted and hence
> he thinks he is experiencing it.  When the truth is known he will also
> realize that he had only imagined it.  Of course, the entire samsara
> anubhava, experience, is also a kalpana, as per siddhanta:
>
> छान्दोग्योपनिषद्भाष्यम्षष्ठोऽध्यायःद्वितीयः खण्डःमन्त्र २ - भाष्यम्
>
> ………; निरवयवस्य सतः कथं विकारसंस्थानमुपपद्यते ? नैष दोषः,
> रज्ज्वाद्यवयवेभ्यः सर्पादिसंस्थानवत् बुद्धिपरिकल्पितेभ्यः सदवयवेभ्यः
> विकारसंस्थानोपपत्तेः । ‘वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्’
> (छा.………
>
> ..
> <https://advaitasharada.sringeri.net/display/bhashya/Chandogya?page=6&id=Ch_C06_S02_V02_B01&hlBhashya=%E0%A4%AC%E0%A5%81%E0%A4%A6%E0%A5%8D%E0%A4%A7%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%95%E0%A4%B2%E0%A5%8D>
> छान्दोग्योपनिषद्भाष्यम्षष्ठोऽध्यायःद्वितीयः खण्डःमन्त्र ३ - भाष्यम्
>
> ………स्यां भवेयं प्रजायेय प्रकर्षेणोत्पद्येय, यथा मृद्घटाद्याकारेण यथा वा
> रज्ज्वादि सर्पाद्याकारेण बुद्धिपरिकल्पितेन ।
>
> The Vedanta paribhasha too holds this citing Sureshwara and even the Sutra
> bhashya (Sundara Pandya):
>
> वेदान्तपरिभाषाप्रत्यक्षप्रमाणम्
>
> ………न घटादिप्रमायमव्याप्तिः । तदुक्तम् - " देहात्मप्रत्ययो यद्वत्
> प्रमाणत्वेन कल्पितः । लौकिकं तद्वदेवेदं प्रमाणन्त्वाऽऽत्मनिश्चयात् ॥" इति
> । 'आ आत्मनिश्चयात्'-………
>
>
> वेदान्तपरिभाषाअनुपलब्धिप्रमाणम्
>
> ………तदाऽसिद्धिः आरोपितप्रतियोगिकध्वंसस्याधिष्ठाने
> प्रतीयमानस्याधिष्ठानमात्रत्वात् । तदुक्तम् " अधिष्ठानावशेषो हि नाशः कल्पितवस्तुनः"
> इति । एवं शुक्तिरूप्यविनाशोऽपीदमवच्छिन्नचैतन्यमेव ।………
>
>
> वेदान्तपरिभाषाअनुपलब्धिप्रमाणम्
> ………। न च ब्रह्मण्यपि प्रपञ्चभेदाभ्युपगमेऽद्वैतविरोधः,
> तात्त्विकभेदानभ्युपगमेन वियदादिवदद्वैताव्याघातकत्वात् । प्रपञ्चस्याद्वैते
> ब्रह्मणि कल्पितत्वाङ्गीकारात् । तदुक्तं सुरेश्वराचार्यैः- " अक्षमा भवतः
> केयं साधकत्वप्रकल्पने । किं न पश्यसि संसारं तत्रैवाज्ञानकल्पितम् ॥" इति ।
>
>
>> Regards
>>
> subbu
>
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>> .
>>
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