Adhyāropa - apavāda mentioned in the Paingala upanishad

[V Subrahmanian]

The Paingala Upanishad, listed in the Muktika Upanishad as one among the 108 Upanishads, has this interesting feature: It says the Truth is to be ascertained through the Adhyāropa-Apavāda nyāya.  This Upanishad has a commentary by the Advaitin,  Here is the Paingalopanishat with the commentary of Upanishad Brhama Yogin: 

https://archive.org/details/in.gov.ignca.7941/page/n229/mode/2up

 

In chapter 2, 18th mantra, the Upanishad says: 

अविचारकृतो बन्धो विचारान्मोक्षो भवति । तस्मात् सदा विचारयेत् । अध्यारोपापवादतः स्वरूपं निश्चयीकर्तुं शक्यते । तस्मात् सदा विचारयेज्जगज्जीवपरमात्मनः । जीवभावजगद्भावबाधे प्रत्यगभिन्नं ब्रह्मैवावशिष्यत इति ॥ १८ ॥

Therefore there should always be inquiry (into the Atmā). The Reality should be ascertained through adhyāropa (illusory attribution) and apavād (withdrawal or recession of that idea). Therefore there should be always inquiring into the universe, Jīva and Paramātmā. Were the true nature of Jīva and the universe known, then there remains Brahman which is non- different from Pratyagātmā. [Chapter 2 - Verse 18]

It is well known that Shankara has cited this nyāya in the Bhagavadgita 13.13 bhāshya as a statement of an ancient traditional Acharya:  तथा हि सम्प्रदायविदां वचनम् — ‘अध्यारोपापवादाभ्यां निष्प्रपञ्चं प्रपञ्च्यते’ ( ? ) इति । (By employing the nyāya, Brahman that is bereft of the creation is expounded.)

Another interesting feature of the above Upanishadic statement is that Swami Vidyaranya, in the Panchadashi has rephrased a part of the cited statement:  

सदा विचारयेत्तस्माज्जगत्ज्जीवपरात्मनः ।

जीवभावजगद्भावबाधे स्वात्मैव शिष्यते ॥ १२॥  6.12

Meaning already given above. One can see that the above highlighted word is present in the Paingala Upanishad cited above. 

warm regards

subbu

[Sudhanshu Shekhar]

Namaste Subbu ji.

It is a very important Upanishad. All fundamental concepts are well described. I had earlier made an attempt to translate the entire Upanishad. I had felt very much inspired after reading it.

The PDF can be downloaded from 

https://sudhanshushekhar.wordpress.com/wp-content/uploads/2021/11/paingala-upanishat.pdf

Regards.

Sudhanshu Shekhar.

P.S. 

The Upanishad also talks about akhanDAkAra-vritti.

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[V Subrahmanian]

Thanks Sudhanshu ji for the link.  There are many aspects of Advaita very well stated in this Upanishad. The commentary of Upanishad Brahma Yogin is very lucid.

warm regards

subbu 

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[Ram Chandran]

Namaskar dear Sri Sudhanshu:

Thanks for sharing the pdf with the translation of the Paingala Upanishad on the Deepavali day!  What you have stated in the concluding last paragraph is summarized also in this well known Vishnu Mantra and I am posting it here.

शान्ताकारं भुजगशयनं पद्मनाभं सुरेशं
विश्वाधारं गगनसदृशं मेघवर्ण शुभाङ्गम् ।
लक्ष्मीकान्तं कमलनयनं योगिभिर्ध्यानगम्यम्
वन्दे विष्णुं भवभयहरं सर्वलोकैकनाथम् ॥

Shaantaakaaram Bhujaga Sayanam Padma Naabham Suresam
Vishwaadhaaram Gagana sadrusam Megha varnam Shubhaangam
Lakshmikaantham Kamala nayanam Yogi hrudyaanagamyam
Vande Vishnum Bhava Bhaya Haram Sarva Lokaika Natham !!

Salutations to Lord Vishnu who is always pleasant and rests on mighty serpant AdiSesha, Who is having a Lotus emerged from his novel in which Lord Brahma was born, He is the lord of all divine beings and is the root cause  for this entire universe with the   color of sky. He is self glorious and is the divine consort of Goddess of Wealth and Prosperity, Mahalakshmi, Whose eyes are like petals of Lotus, Who is always praised by Yogis, Rishis and Munis. He removes all mental ailments and dwells in Vaikunta.

You seem to interpret Vishnu as Swarga where as most consider Vishnu is inseparable fromVaikunta. Most believe that Swarga is temporary whereas Vaikunta is Permenant.

Happy Deepavali to all!
Ram Chandran  

[Sudhanshu Shekhar]

Namaste Ram Chandran ji.

You seem to interpret Vishnu as Swarga where as most consider Vishnu is inseparable fromVaikunta. Most believe that Swarga is temporary whereas Vaikunta is Permenant.

Actually the translation for last mantra is as per the SAyaNa BhAshya on Rigveda 1.22.20 and 1.22.21. It was not my interpretation. I should have mentioned that. 

Regards.

Sudhanshu Shekhar.

[Ram Chandran]

Namaskar:

Here is the Source for the translation of Rig Veda 1.22.20 and 1.22.21:
Rig Veda (translation and commentary) by H. H. Wilson | 1866 | ISBN-10: 8171101380 | ISBN-13: 9788171101382

Rig Veda 1.22.20
तद्विष्णो॑: पर॒मं प॒दं सदा॑ पश्यन्ति सू॒रय॑: । दि॒वी॑व॒ चक्षु॒रात॑तम् ॥
तद्विष्णोः परमं पदं सदा पश्यन्ति सूरयः । दिवीव चक्षुराततम् ॥
English translation:
“The wise ever contemplate that supreme station of Viṣṇu, as the eye ranges over the sky.”

Rig Veda 1.22.21
तद्विप्रा॑सो विप॒न्यवो॑ जागृ॒वांस॒: समि॑न्धते । विष्णो॒र्यत्प॑र॒मं प॒दम् ॥
तद्विप्रासो विपन्यवो जागृवांसः समिन्धते । विष्णोर्यत्परमं पदम् ॥
English translation:
“The wise, ever vigilant and diligent in praise, amply glorify that which is the supreme station of Viṣṇu.”
You did interpret the supreme station of Vishnu as Swarga which was supposed to be Vaikunta!
Please note that you are perfectly have the right interpret in your own way and I fully respect that but I do have my right to disagree!
Thanks again for posting the pdf which will be useful for many members of this group.

regards,
Ram Chandran

[Sudhanshu Shekhar]

Namaste Ram Chandran ji.

You did interpret the supreme station of Vishnu as Swarga which was supposed to be Vaikunta!

As I said earlier, the translation is in accordance with SAyaNa BhAshya on Rigveda mantra 1.22.20 & 21. Please see the attached excerpt:

Please note that you are perfectly have the right interpret in your own way and I fully respect that but I do have my right to disagree!

As demonstrated, it was not my own interpretation. Where is the room for interpretation of Rigveda, when we have a bhAshya of a commentator as great as SAyaNa. 

Thanks again for posting the pdf which will be useful for many members of this group.

Pleasure.

Regards.

Sudhanshu Shekhar.

[Ram Chandran]

Namaskar:

Thanks once more for sharing the translation and I agree that it is not your interpretation and just the commentary statement of great as SAyaNa.  

thanks again,

Ram Chandran

[V Subrahmanian]

स्वर्गशब्दवाच्यस्य निरतिशयसुखस्य स्वरूपानन्दलक्षणान्मोक्षादन्यत्वासम्भवात् ‘यन्न दुःखेन सम्भिन्नं न च ग्रस्तमनन्तरम् । अभिलाषोपनीतं च तत्सुखं स्वःपदास्पदम्’ इत्यर्थवादेन निरतिशयप्रीतेः स्वर्गशब्दवाच्यत्वावगमात् त्रिविष्टपादिजनितसुखे दुःखासम्भिन्नत्वादिविशेषणानामसम्भवात् । 

The word swarga is given a sort of etymology in ancient texts to mean that unsurpassed happiness that is significant of Moksha. The above widely cited verse means that state where there's no admixture of sorrow is swarga. In the popular swarga this condition doesn't apply. Hence the term swarga truly means moksha. Kumarila Bhatta the Sankhya etc. have cited this verse.

regards 

subbu 

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[Niranjan Saha]

Interesting. Even in the Atharvashira, It is said - All Devas went to 'Svarga' in order to meet Rudra (Brahman) and enquire into his true identity. Shaiva Acharyas have interpreted this Svarga' too to be different from the popular svarga

देवा ह वै स्वर्गं लोकमायँस्ते देवा रुद्रमपृच्छन्को भवानिति । सोऽब्रवीदहमेकः प्रथममासं
वर्तामि च भविष्यामि च नान्यः कश्चिन्मत्तो व्यतिरिक्त इति