[Advaita-l] The term 'pariNAma' means 'vivarta' for Shankara

[Sudhanshu Shekhar]

Hari Om V Subramanian ji,

How is sarva-vijnAna possible by eka-vijnAna in case of vivarta? There is
no kArya-kAranNa-anayatva between world and Brahman because world is
vivarta and is not a kArya of Brahman.

Sudhanshu.

On Sat 22 Jun, 2019, 19:12 V Subrahmanian via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste
>
> In a conversation with Sri Mani Dravid Sastrigal on the jagat kaaraNatva of
> Brahman where Advaitins accept pariNaami and vivarta kaaraNatvam, he
> pointed out that in the Brahma sutra 1.4.26 shown below, Bhagavatpada has
> taken the word 'parinama' as vivarta.
>
> I looked up the bhashyam and the Ratnaprabha and found that the latter has
> explained that 'the sutra word 'pariNama' is  actually vivarta.
>
> आत्मकृतेः परिणामात् ॥ २६ ॥
>  भाष्यम्
> <
> https://advaitasharada.sringeri.net/display/bhashyaVyakhya/BS?vyakhya=RP#bhashya-BS_C01_S04_V26
> >
> इतश्च प्रकृतिर्ब्रह्म, यत्कारणं ब्रह्मप्रक्रियायाम् ‘तदात्मानं स्वयमकुरुत’
> (तै. उ. २ । ७ । १)
> <
> https://advaitasharada.sringeri.net/display/bhashya/Taitiriya?page=2&id=T_C02_S07_V01&hl=%E0%A4%A4%E0%A4%A6%E0%A4%BE%E0%A4%A4%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%A8%E0%A4%82%20%E0%A4%B8%E0%A5%8D%E0%A4%B5%E0%A4%AF%E0%A4%AE%E0%A4%95%E0%A5%81%E0%A4%B0%E0%A5%81%E0%A4%A4
> >
>  इत्यात्मनः कर्मत्वं कर्तृत्वं च दर्शयति — आत्मानमिति कर्मत्वम् ,
> स्वयमकुरुतेति कर्तृत्वम् ।  कथं पुनः पूर्वसिद्धस्य सतः कर्तृत्वेन
> व्यवस्थितस्य क्रियमाणत्वं शक्यं सम्पादयितुम् ? परिणामादिति ब्रूमः —
> पूर्वसिद्धोऽपि हि सन्नात्मा विशेषेण विकारात्म-ना परिणमयामासात्मानमिति ।
> विकारात्मना च परिणामो मृदाद्यासु प्रकृतिषूपलब्धः ; स्वयमिति च
> विशेषणान्निमित्तान्तरानपेक्षत्वमपि प्रतीयते । ‘परिणामात्’ इति वा
> पृथक्सूत्रम् । तस्यैषोऽर्थः — इतश्चप्रकृतिर्ब्रह्म, यत्कारणं ब्रह्मण एव
> विकारात्मना परिणामः सामानाधिकरण्येनाम्नायते ‘सच्च त्यच्चाभवत् । निरुक्तं
> चानिरुक्तं च’ (तै. उ. २ । ६ । १)
> <
> https://advaitasharada.sringeri.net/display/bhashya/Taitiriya?page=2&id=T_C02_S06_V01&hl=%E0%A4%B8%E0%A4%9A%E0%A5%8D%E0%A4%9A%20%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%9A%E0%A5%8D%E0%A4%9A%E0%A4%BE%E0%A4%AD%E0%A4%B5%E0%A4%A4%E0%A5%8D%C2%A0%E0%A5%A4%20%E0%A4%A8%E0%A4%BF%E0%A4%B0%E0%A5%81%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82%20%E0%A4%9A%E0%A4%BE%E0%A4%A8%E0%A4%BF%E0%A4%B0%E0%A5%81%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82%20%E0%A4%9A
> >
> इत्यादिनेति ॥ २६ ॥
>
> Ratnaprabha: अत्र सूत्रे परिणामशब्दः कार्यमात्रपरः, नतु
> सत्यकार्यात्मकपरिणामपरः, 'तदनन्यत्वम्' इति विवर्तवादस्य वक्ष्यमाणत्वात् ॥
> २६ ॥
> The vyakhya is interesting in the sense that by 'satkAryAtmaka-pariNama' he
> means the process where the kaaraNa dravya actually undergoes a
> transformation to become the kArya dravya. He says this is not the case in
> this sutra as Brahman is not admitted to undergo any transformation but it
> is a case of vivarta.
> It is interesting again that in the Bhashya above //पूर्वसिद्धोऽपि हि
> सन्नात्मा विशेषेण विकारात्मना परिणमयामासात्मानमिति । विकारात्मना च परिणामो
> मृदाद्यासु प्रकृतिषूपलब्धः ;// Shankara says 'Atman, which is already
> existing a-priori, in a special vikara, became transformed
> -pariNamayaamaasa, Itself.' He gives the analogy of 'clay, etc. causes
> transforming themselves as ...effects.  From this it is clear that Shankara
> holds the clay, etc. transforming into pot, etc. is also a case of vivarta
> only.
> The 'nyayanirnaya' gloss of Sri Anandagiri says: मृद्-घटः, सुवर्णं-कुण्डलम्
> इतिवत् ब्रह्मण: सच्च त्यच्चेते जगतः सामानाधिकरण्यादुपादानत्वम् |
> [Just as clay-pot, gold-ear-ring, there is a sAmAnAdhikaraNyam for Brahman
> with the sat, asat (agni, jala and prthivi and aakaasha, vayu sets), there
> is the upAdAnatvam.] Brahman is the material cause to the world just like
> clay, etc. are for their respective effects.
> Thus, the term 'pariNAma' of the sutra is actually 'vivarta' for Shankara.
> Even the cases of clay-pot, etc. is a vivarta.
> It is quite interesting that in the prasthana traya bhashya, only this
> usage of the term 'vivarta' comes close to the conveying of kaarya-kaarana
> bhaava:
> वायौ हि पर्जन्यभावेन विवर्तमाने विद्युत्स्तनयित्नुवृष्ट्यशनयो
> विवर्तन्त इत्याचक्षते  ...[the
> purvapakshin says...vaayu alone transforms (vivarta) as rain..etc.] BSB
> 1.3.39.
> Om Tat Sat
> subbu
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