[Advaita-l] Fwd: A question on PariNAma and vivarta

[kuntimaddi sadananda]

Chandramoulili - PraNAms
Vaachaarambhanam sruti does not give milk-curds example for vaachaarambhanam since milk-curds is parinaama.
fortunately it gives example of gold-ornaments, mud-pots and iron-tools - which are all vivarta and not parinaama. 

Yes vaachaarambhanam sruti applies easily to vivarta only.
Hari Om!Sadananda


      From: H S Chandramouli <hschandramouli at gmail.com>
 To: Venkatraghavan S <agnimile at gmail.com>; A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org> 
Cc: V Subrahmanian <v.subrahmanian at gmail.com>; kuntimaddi sadananda <kuntimaddisada at yahoo.com>
 Sent: Thursday, February 9, 2017 1:48 PM
 Subject: Re: [Advaita-l] Fwd: A question on PariNAma and vivarta
   


Pranams SriSadananda Ji and Sri Venkatraghavan Ji,   Reg  << Thequestion here is limited in determining the scope of vAcArambhaNa
shruti >>,   SriSadananda Ji also maintains that since the clay/pot illustration forms part ofthis shruti it represents vivarta and not parinama. According to him whilemilk-curd illustration would be an example for parinama, clay-pot is forvivarta only, for reasons already given by him. One of these being thatmilk-curd transformation is irreversible whereas clay-pot is a reversibletransformation.   We can referto the Chandogya Upanishad statement itself at 6-4-1 to 6-4-3.  यदग्ने रोहितꣳ रूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागादग्नेरग्नित्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम् ॥ १ ॥  यदादित्यस्य रोहितꣳ रूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागादादित्यादादित्यत्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम् ॥ २ ॥  यच्चन्द्रमसो रोहितꣳ रूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागाच्चान्द्राच्चन्द्रत्वं  त्रीणि रूपाणीत्येव सत्यम् ॥ ३ ॥   (yadagnerohitaꣳ rUpaM tejasastadrUpaM yachChuklaM tadapAM yatkRRiShNaMtadannasyApAgAdagneragnitvaM vAchArambhaNaM vikAro nAmadheyaM trINi rUpANItyevasatyam || 1 || adAdityasyarohitaꣳ rUpaM tejasastadrUpaM yachChuklaM tadapAM yatkRRiShNaMtadannasyApAgAdAdityAdAdityatvaM vAchArambhaNaM vikAro nAmadheyaM trINirUpANItyeva satyam || 2 || yachchandramasorohitaꣳ rUpaM tejasastadrUpaM yachChuklaM tadapAM yatkRRiShNaMtadannasyApAgAchchAndrAchchandratvaM vAchArambhaNaM vikAro nAmadheyaM trINirUpANItyeva satyam || 3 ||  Thesepresent how creation is effected  throughthe process of तृवृत्करण (tRRivRRitkaraNa ).  This is clearly analogous to milk-curdillustration as regards irreversible nature of transformation. But theUpanishad itself states here that it is in accordance with the वाचारम्भणं विकारो नामधेयं (vAchArambhaNaMvikAro nAmadheyaM ) statement.  Since SriSadananda Ji is accepting the milk-curd illustration to represent parinama, whatmore authority is needed to confirm that वाचारम्भणं विकारो नामधेयं (vAchArambhaNaMvikAro nAmadheyaM ) statement  representsparinama and not vivarta.   Regards