[Advaita-l] [advaitin] One more 'samskara' employed by Shankara in the GB for avidya lesha

[Sudhanshu Shekhar]

Namaste Subbu ji.

विवर्तवादस्य पूर्वभूमिः वेदान्तवादे परिणामवादः ।
> व्यवस्थितेऽस्मिन् परिणामवादे स्वयं समायाति विवर्तवादः ॥
>


> I think it is from the SankshepashAreeraka.
>

Indeed. It is SS 2.61.



> The Ratnaprabha for BSN 2.1.14 at the end quotes a verse in this
> connection: कृपणधीः परिणाममुदीक्षते क्षयितकल्मषधीस्तु विवर्तताम्  (source
> not provided). [‘The unprepared aspirant understands only the ‘creation,
> transformation’ scheme whereas the one who has purified his mind of all
> dross is able to appreciate the ‘transfiguration’ vivarta of Atman/Brahman
> as appearing as the world and jIva-s.’]
>

This is SS 2.89.

Here, I wish to point out a few things.

All the three, namely pariNAma-vAda, vivarta-vAda (which contains both DSV
and SDV) and ajAti-vAda are within the fold of VedAnta. However, they are
the sequential tools. Like karma-yOga is the tool to jnAna-yOga. We cannot
say that karma-yOga is inferior to jnAna-yOga. Similarly, it is in the case
of all these three.

Now, a special mention about pariNAma-vAda. What exactly is this? It is
explained beautifully in commentary on SS 2.86 by Madhusudan Saraswati
Swamiji.

*अथशब्दोक्तोऽधिकारी प्रथमं सृष्टिवाक्यादिसमन्वयालोचनेन ब्रह्मैव
प्रपञ्चोपादानं मृदिव घटस्येत्यवगच्छति, उपादानतैव अत्र परिणामगिरा विवक्षिता।
*अथ तदनन्तरमारम्भणाद्यधिकरणन्यायेन निषेधवाक्यतात्पर्यालोचनेन
सृष्टिवाक्यार्थो विवर्त इत्यवगच्छति पूर्वबुद्धिं विना ब्रह्मणि प्रपञ्चस्य
विवर्तत्वनिश्चयासम्भवात्। यत्र यदवगतं तत्रैव तन्निषेधे तस्य
मिथ्यात्वनिश्चयेन तस्य विवर्तत्वं निश्चीयेतेति *ब्रह्मणि
प्रपञ्चासञ्जकपरिणामधीरपेक्षितैव* । न वा प्रपञ्चस्य विवर्तत्वधियमन्तरेण
शुद्धात्मसाक्षात्कारो भवेत्। एवमविचारावस्थायां जीवबहुत्वज्ञानमपि
दृष्टादृष्टद्वारेण मुमुक्षाद्वारा तत्रोपयुज्यत इत्याशयेनाह— बहव इति ।
मुमुक्षव इति विपरिणतानुषङ्गः, जीवा इत्यर्थः । इति चेति सम्बन्धः । इत्यनेन
प्रकारेण परिपुष्कलं पूर्णं परमं शुद्धं पदं स्वस्वरूपमिति चावगत्य निजे
महिम्नि तिष्ठति, *अतः परिणामादिधियोऽप्यस्ति साक्षात्कार उपयोग इत्यर्थः* । ।
८६ ।।

So, the clay-pot analogy and Brahman as being the upAdAna of world like
clay the upAdAna of pot, is what is referred to as pariNAma-vAda. This also
has definite place in the sAkshAtkAra of Brahman.

Regards.
Sudhanshu Shekhar.