[Advaita-l] Fwd: A question on PariNAma and vivarta
kuntimaddisada at yahoo.com
Wed Feb 8 21:32:30 EST 2017
Venkatraghavanji - PraNAms
You have zeroed-in on the very purpose of the three examples scripture provided to establish that the creation itself is vivarta since
a) Brahman being infinite cannot undergo real modification to create the universe.
2. Brahman is still the upaadaana kaarana - yatovaa imaani bhuttani jaayante ... shruti declares.
3. Only way to account both 1 and 2 is to introduce the concept of vivarta which I call it as transformation-less transformation - that is apparent transformation.- vaachaarambhanam vikaaraH.
4. Gold example provides clear insight into this - yatova imaani aabhaanaani jaayante, and most importantly, sustence and laya .. tat swarnam. Hence it is vivarta.
5. Parinaama applies only to transformations within the jagat - ring transforming into bangle, etc. and 1 and 2 cannot be accounted by parinaama since sthiti and laya are not possible - Vidyaranya clearly states this in the ch. 13.
6. We do not need some intricate logic to prove that mud and gold trasformation is parinaama.
7. I can simply prove that everything in the world also vivarta - since they are nothing mere assemblage of fundamental particles - electrons-protons and neutrons or even more fundamental particles - from which all objects came, by which they are sustained and into which they go back.
8. The strength of Advaita is to differentiate the ontological status of Brahman from the world of plurality - Same applies to the Ontological status of gold in relation to ornaments or mud in relation to pots and cannot simply apply this to mild to curds without using some concocted logic of fundamental particles as the starting point.
9. Further hair splitting arguments will not lead to any more new knowledge if we understand simply that Brahman to world transformation is only vivarta or apparent transformation as indicated by the vaachaarambhanam sruti and tatasta lakshana - jnamaadyasya yataH.
10. Now I am reveling on the beauty of Vidyaranyas exposition of how maaya shakti acts as universal force diverging into many others that we are familiar.
From: Venkatraghavan S via Advaita-l <advaita-l at lists.advaita-vedanta.org>
Going to the broader question of what the vAcArambhaNa shruti is trying to
establish - is it the absence of independent existence of kArya from
kAraNa, or is it to establish that jagat is a vivarta of Brahman?
The bhAshya to BS 1.4.23 gives a clue. The sUtra itself is helpful in the
current discussion प्रकृतिश्च प्रतिज्ञादृष्टांतानुपरोधात् - the drishTAnta
and the pratijnA must not be in contradiction, hence Brahman must be the
material cause too.
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