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

[V Subrahmanian]

Many thanks for your response Sudhanshu ji.  It gives very useful
information.

regards
subbu

On Fri, Jan 10, 2025 at 4:41 PM Sudhanshu Shekhar <sudhanshu.iitk at gmail.com>
wrote:

> 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.
>
>
>
>
>
>
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