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Good day,
Coming to the text of the पञ्चरात्र quoted by भामतिकार, the commentators (कल्पतरुकार and परिमलकार) have not identified or discussed the source of the text in question. भामतिकार must have had his source to the original text for sure, but at this distance in time, one can only surmise. Experts in that field of study are the only source of hope.
The overall sense of the text of the पञ्चरात्र quoted by भामतिकार appears to lend support to the view of भगवद्रामानुज who believes in साम्य in मुक्तावस्ठा.
Without an iota of doubt, it does lend support to Sri. Shankara going by the clear cut wordings - मुक्तस्य तु न भेदोऽस्ति भेदहेतोरभावतः
The text has both senses of "differential-non-difference" (R) and "total-non-difference" (S) if one may say so,
But, when one reads the following भाष्य-वचन of भगवत्पाद-शंकर it appears to strike a concordant note with the concept of भेद in liberated state too,
जगदुत्पत्त्यादिव्यापारं वर्जयित्वा अन्यत् अणिमाद्यात्मकमैश्वर्यं मुक्तानां भवितुमर्हति, जगद्व्यापारस्तु नित्यसिद्धस्यैव ईश्वरस्य । कुतः ? तस्य तत्र प्रकृतत्वात् ; असन्निहितत्वाच्चेतरेषाम् ; पर एव हि ईश्वरो जगद्व्यापारेऽधिकृतः, तमेव प्रकृत्य उत्पत्त्याद्युपदेशात् , नित्यशब्दनिबन्धनत्वाच्च ; तदन्वेषणविजिज्ञासनपूर्वकं तु इतरेषामणिमाद्यैश्वर्यं श्रूयते ; तेनासन्निहितास्ते जगद्व्यापारे । समनस्कत्वादेव च एतेषामनैकमत्ये, कस्यचित्स्थित्यभिप्रायः कस्यचित्संहाराभिप्राय इत्येवं विरोधोऽपि कदाचित्स्यात्; अथ कस्यचित् सङ्कल्पमनु अन्यस्य सङ्कल्प इत्यविरोधः समर्थ्येत, ततः परमेश्वराकूततन्त्रत्वमेवेतरेषामिति व्यवतिष्ठते
The concept of difference is so beautifully couched in all its embellishments in these words, please help me understand if there is a different view of it,
The verse can be found, with slight variants, in the Pāñcarātra Paramasaṃhitā, as verse 12.65. Thislink should lead to the right page of a scan of the Baroda edition.
Good day,
Coming to the text of the पञ्चरात्र quoted by भामतिकार, the commentators (कल्पतरुकार and परिमलकार) have not identified or discussed the source of the text in question. भामतिकार must have had his source to the original text for sure, but at this distance in time, one can only surmise. Experts in that field of study are the only source of hope.
The overall sense of the text of the पञ्चरात्र quoted by भामतिकार appears to lend support to the view of भगवद्रामानुज who believes in साम्य in मुक्तावस्ठा.
Without an iota of doubt, it does lend support to Sri. Shankara going by the clear cut wordings - मुक्तस्य तु न भेदोऽस्ति भेदहेतोरभावतः
The text has both senses of "differential-non-difference" (R) and "total-non-difference" (S) if one may say so,
But, when one reads the following भाष्य-वचन of भगवत्पाद-शंकर it appears to strike a concordant note with the concept of भेद in liberated state too,
जगदुत्पत्त्यादिव्यापारं वर्जयित्वा अन्यत् अणिमाद्यात्मकमैश्वर्यं मुक्तानां भवितुमर्हति, जगद्व्यापारस्तु नित्यसिद्धस्यैव ईश्वरस्य । कुतः ? तस्य तत्र प्रकृतत्वात् ; असन्निहितत्वाच्चेतरेषाम् ; पर एव हि ईश्वरो जगद्व्यापारेऽधिकृतः, तमेव प्रकृत्य उत्पत्त्याद्युपदेशात् , नित्यशब्दनिबन्धनत्वाच्च ; तदन्वेषणविजिज्ञासनपूर्वकं तु इतरेषामणिमाद्यैश्वर्यं श्रूयते ; तेनासन्निहितास्ते जगद्व्यापारे । समनस्कत्वादेव च एतेषामनैकमत्ये, कस्यचित्स्थित्यभिप्रायः कस्यचित्संहाराभिप्राय इत्येवं विरोधोऽपि कदाचित्स्यात्; अथ कस्यचित् सङ्कल्पमनु अन्यस्य सङ्कल्प इत्यविरोधः समर्थ्येत, ततः परमेश्वराकूततन्त्रत्वमेवेतरेषामिति व्यवतिष्ठते
The concept of difference is so beautifully couched in all its embellishments in these words, please help me understand if there is a different view of it,