[Advaita-l] Adhyāropa - apavāda mentioned in the Paingala upanishad

[V Subrahmanian]

The Paingala Upanishad, listed in the Muktika Upanishad as one among the
108 Upanishads, has this interesting feature: It says the Truth is to be
ascertained through the Adhyāropa-Apavāda nyāya.  This Upanishad has a
commentary by the Advaitin,  Here is the Paingalopanishat with the
commentary of Upanishad Brhama Yogin:

https://archive.org/details/in.gov.ignca.7941/page/n229/mode/2up

*In chapter 2, 18th mantra, the Upanishad says: *

*अविचारकृतो बन्धो विचारान्मोक्षो भवति । तस्मात् सदा विचारयेत् ।
अध्यारोपापवादतः स्वरूपं निश्चयीकर्तुं शक्यते । तस्मात् सदा
विचारयेज्जगज्जीवपरमात्मनः । जीवभावजगद्भावबाधे प्रत्यगभिन्नं
ब्रह्मैवावशिष्यत इति ॥ १८ ॥*


Therefore there should always be inquiry (into the Atmā). *The Reality
should be ascertained through adhyāropa (illusory attribution) and apavād
(withdrawal or recession of that idea). *Therefore there should be always
inquiring into the universe, Jīva and Paramātmā. Were the true nature of
Jīva and the universe known, then there remains Brahman which is non-
different from Pratyagātmā. [Chapter 2 - Verse 18]

It is well known that Shankara has cited this nyāya in the Bhagavadgita
13.13 bhāshya as a statement of an ancient traditional Acharya:  तथा हि
सम्प्रदायविदां वचनम् — ‘अध्यारोपापवादाभ्यां निष्प्रपञ्चं प्रपञ्च्यते’ ( ? )
इति । (By employing the nyāya, Brahman that is bereft of the creation is
expounded.)

Another interesting feature of the above Upanishadic statement is that
Swami Vidyaranya, in the Panchadashi has rephrased a part of the cited
statement:

सदा विचारयेत्तस्माज्जगत्ज्जीवपरात्मनः ।
*जीवभावजगद्भावबाधे* स्वात्मैव शिष्यते ॥ १२॥  6.12

Meaning already given above. One can see that the above highlighted word is
present in the Paingala Upanishad cited above.

warm regards
subbu