[Advaita-l] A fine summary of Advaita doctrine

[V Subrahmanian]

On Tue, Mar 14, 2017 at 3:06 PM, H S Chandramouli <hschandramouli at gmail.com>
wrote:

> On Mon, Mar 13, 2017 at 11:45 PM, V Subrahmanian via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>
> > कनकरुचकदर्शनेन विकारित्वभ्रमो निवृत्तः ।
> >
> By the gold-necklace analogy the delusion pertaining to transformation is
> dispelled.
> [Here the Upanishad holds the gold-ornament vikāra to be a bhrama, that is,
> it holds such a transformation to be a case of vivarta.]
>
> “ bhrama “ does not imply vivarta in all cases of vikAra. In the
> gold-ornament example, bhrama is only jnAnAdhyAsa. There is no arthAdhyAsa.
>  For vivarta, arthAdhyAsa is mandatory.
>

In all bhrama-s the two adhyāsa-s are admitted. There is no jnāna without
an artha. In rajju-sarpa adhyāsa the artha utpatti is at that moment.
Whereas in the kārya adhyāsa, which is vyāvahārika, ajnātasattā is
admitted, and the artha is accepted whose jnana alone is had by all. That
is why in the jivanmukti state, the artha, the world, continues to appear
but the mithyātva nishchaya is also present. Both in the sopadhika and
nirupadhika bhramas too both the types of adhyasa-s are admitted.
Vācārambhaṇam vikāro nāmadheyam....satyam is the best example for this.
That is why in the bhashya we find ghaṭa buddhi, ghata shabda are both
spoken of and their nivrtti is also accepted.

छान्दोग्योपनिषद्भाष्यम्षष्ठोऽध्यायःद्वितीयः खण्डःमन्त्र ३ - भाष्यम्

………तत्कथमैक्षतेति, आह — बहु प्रभूतं स्यां भवेयं प्रजायेय
प्रकर्षेणोत्पद्येय, *यथा मृद्घटाद्याकारेण यथा वा रज्ज्वादि सर्पाद्याकारेण
बुद्धिपरिकल्पितेन । *असदेव तर्हि सर्वम् , यद्गृह्यते रज्जुरिव
सर्पाद्याकारेण । न, सत एव द्वैतभेदेन अन्यथागृह्यमाणत्वात् न असत्त्वं
कस्यचित्क्वचिदिति ब्रूमः । यथा सतोऽन्यद्वस्त्वन्तरं परिकल्प्य पुनस्तस्यैव
प्रागुत्पत्तेः प्रध्वंसाच्चोर्ध्वम् असत्त्वं ब्रुवते तार्किकाः, न तथा
अस्माभिः कदाचित्क्वचिदपि सतोऽन्यदभिधानमभिधेयं वा वस्तु परिकल्प्यते । सदेव
तु सर्वमभिधानमभिधीयते च यदन्यबुद्ध्या, यथा रज्जुरेव सर्पबुद्ध्या सर्प
इत्यभिधीयते, यथा वा पिण्डघटादि मृदोऽन्यबुद्ध्या पिण्डघटादिशब्देनाभिधीयते
लोके ।* रज्जुविवेकदर्शिनां तु सर्पाभिधानबुद्धी निवर्तेते, यथा च
मृद्विवेकदर्शिनां घटादिशब्दबुद्धी, तद्वत्*
सद्विवेकदर्शिनामन्यविकारशब्दबुद्धी निवर्तेते — ‘यतो वाचो निवर्तन्ते ।
अप्राप्य………

We have discussed all this before.

regards

subbu





>
> Regards
>