—Annapurna Upanishad 1.37–38
Translated by AGK Warrier
Five delusions
The Annapurna Upanishad asserts, in verses 1.13 to 1.15, that delusions are of five kinds.
The first is believing in the distinction between Jiva (living being) and god as if they have different forms.
The second delusion, asserts the text, is equating agency (actor-capacity, person-ego) as Self.
Assuming Jiva as equivalent - and permanently attached - to body is the third delusion, states the text.
The fourth delusion is to assume the cause of the universe to be changing, and not constant.
The fifth delusion, asserts the Upanishad, is to presume the unchanging Reality in the universe to be different from the cause of the universe. These five delusive premises, asserts the text, prevents the understanding of Self.
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NamasteReg // Shankara has on several occasions equated the clay-pot analogy with the rope-snake analogy //,Can you please give reference to where in the Bhashya this equation is stated.
praNAms
Hare Krishna
So, brahman is abhinna nimittOpadAna kAraNa. The unchanging cause in all clay articles is mrut sAmAnya which is vivartOpadAna. Snake rope analogy is help us to understand imagination of parts in brahman. Further it would help us to understand without undergoing any changes brahman (rope) appears as jagat (snake). But important observation by bhAshyakAra himself in this very chAndOgya bhAshya is jagat is NOT like snake on rope. asadeva tarhi sarvaM yadgruhyate rajjuriva sarpAdyAkAreNa?? Is the doubt asked after seeing the analogies of both rajju-sarpa and mrud-ghata. For that bhAshyakAra answers rather ‘clarifies’ : ‘ na, sat eva dvaitabhedena anyathAgruhyamANatvAt nAsatvaM kasyachit kvachit iti bhrUmaH. Nothing here is non-existent at any time. This is quite in accordance with the Atmaikatva darshana, Samyak darshana or sarvAtma darshana of paramArthajnAni. For him whatever IS there ‘brahman’ only and nothing ‘apart’ from brahman.
Hari Hari Hari Bol!!!
bhaskar
Namaste Bhaskar Ji,
Reg // The unchanging cause in all clay articles is mrut sAmAnya which is vivartOpadAna //,
Sri SSS himself explicitly states that transformation of gold into ring is pariNAma. Surely this would apply to Clay-Pot transformation as well. Please refer Bhashya on MAndUkya KArikA 3-7 copied below
// यस्मात्परमार्थाकाशस्य घटाकाशो न विकारः, यथा सुवर्णस्य रुचकादिः //
// yasmAtparamArthAkAshasya ghaTAkAsho na vikAraH, yathA suvarNasya ruchakAdiH //
Translation by Sri SSS (translation from kannada to English mine)
// ghaTAkAsha is not a transformation (Foot Note 1) of real AkAsha. The way ring etc are of gold (vikAra) or the way foam,bubble etc are (transformations. Not transformations like these).
Foot note 1 ; Not kArya ; Not pariNAma. //
The above is literal translation of the kannada text.
Clearly Sri SSS has explicitly stated the Gold-Ring (Clay-Pot by extension) as pariNAQma and not vivarta.
If you were to accept this, then the statement in your post cited above
// The unchanging cause in all clay articles is mrut sAmAnya which is vivartOpadAna //
would need revision. If revised, then the whole understanding of ** brahman is abhinna nimittOpadAna kAraNa ** needs to be revised. Not sure if you are in agreement with such a position. Please clarify.
Regards
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Namaste.
On Tue, Dec 5, 2023 at 1:53 PM V Subrahmanian <v.subra...@gmail.com> wrote
// At this juncture Anandagiri comments: परिणामविवर्तवादावाश्रित्योदाहरणद्वयम् । The two analogies given by Shankara - clay.. and rope.. are in accordance with parinama vaada and vivarta vaada respectively //,
My understanding is different. The transformation is of the combination of Brahman and avyAkruta. The Clay-Pot analogy is with reference to the transformation of avYakruta while the Rope-Snake analogy is with reference to the transfiguration (vivarta) of Brahman. In my understanding this is not the same as equating Clay-Pot and Rope-Snake analogies.
I will leave it at that.
Thanks for the clarification.
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praNAms Sri Chandramouli prabhuji
Hare Krishna
Do you mean to say Sri SSS by referring to suvarNAbharaNa (mrudghata) as pariNAma and talking about brahman is getting transformed into jagat!!?? I don’t think so. Anyway, I have written that in the light of both analogies which talks about brahman as nimitta (without undergoing any changes) in rope-snake and upAdAna (in respect of kArya-kAraNa ananyatvam as in gold-ornament). But yes, there is a possibility that one can think about pariNAma and wrongly brahman is getting transformed into the jagat just like clay becoming pot. From this example and with this wrong understanding one will not be able to understand the transactionless (vyavahArAteeta) brahman. But subtility of this example also (like snake-rope) again conveying the transactionless brahman alone ( sarva vyavahArAteeta brahma pratipAdanArthaM and mruttiketyeva satyaM) because of the fact that we are talking about here mrut sAmAnya (not mrut pinda per se). It is ONLY clay lump which undergoes transformation and becoming a clay-pot. And in all these vyavahAra clay (sAmAnya) remains as clay only which does not undergo any changes. In this sense mrut sAmAnya is already /always transactionless / changeless. Just like through qualified jnana (upAdhi parichinna jnana) we see gold-ring, gold-bangle, gold-necklace etc. the gold always remains as gold only and nAma rUpa is entirely dependent on this gold-sAmAnya. Here mrut sAmAnya is vivartOpadAna kAraNa for the mrut-pinda and mrudghata. kArya-kAraNa prakriya never ever advocate pariNAma vAda OTOH it propagates brahmaikatvaM. And all these vAda-s like bimba-pratibimba, avaccheda, vivarta-pariNAma, kArya-kAraNa, sAmAnya-vishesha etc. as you know, are just there within the master prakriya i.e. adhyArOpa-apavAda.