[Advaita-l] [advaitin] A question on PariNAma and vivarta

[V Subrahmanian]

On Sun, Feb 5, 2017 at 2:57 PM, H S Chandramouli <hschandramouli at gmail.com>
wrote:

>
>
> Namaste Sri Subrahmanian Ji,
>
>
>
> Reg  << In the gloss, Anandagiri Acharya too remarks: the first analogy
> is as per
> the parinama vada and the second is as per vivarta vada. So, Shankara does
> not make a distinction between the two methods. Ta he context of the above
> bhashya is also interesting: It is the sankalpa of Brahman: Let me become
> many and create the world.  So, the One becoming many is actually the Sat
> appearing as many and both the parinama and vivarta prakriyas are fine in
> explaining this.  Ultimately, Sat alone is real, whether it is seen as the
> Karana (clay) or adhishtana (vivarta,  rope).>>,
>
>
>
> I find it difficult to agree with such a conclusion. Sri Bhagavatpada
> certainly makes a distinction between the two methods, parinama and
> vivarta. One becoming many could be in both ways. But One becoming many
> without itself undergoing vikAra is only by one method, vivarta.
>
>
>
> For ease of understanding and to lead   to the final Truth starting from
> familiar anubhava, parinama vada is accepted provisionally and presented  initially
> to explain the process of Creation. But it is rejected in the final
> analysis and only vivarta vada is accepted by Sri Bhagavatpada.
>
>
>
> Regards
>

I think the very Chandogya shruti which gives the example is admitting that
the clay-clay products case is a teaching of vivarta only for the usage of
'vikaro naamadheyam' and 'mrttiketyeva satyam' [vikara is mere name,
mithya, and the upadana karanam alone is satyam]  So, the vivarta vada case
need not be introduced by the advaitin with effort.

Everywhere. Shankara has held, it is the cause alone that is seen as the
effects.

regards