the concept of vivarta bhar shank
TRANSCRIPT
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SATYA PAL NARANG
THE CONCEPT OF VIVARTA
IN BHARTIiHARI ANE» SANKARA
The maîn object of thîs paper is to explore
the concept of vi-varta m Saaôkaira and compare it with theconcept of Bliartrharî who had been a predecessor Vedântin of monistic school: of course,différent in approach and concepts of thereality axid object- ItwiU also help to înterpret Biiartrhari in trnelight because thecojxiraentators had been trying to incipose
Advaita of Sankara on
hira. Sometinaes, firom the internaiévidences of both Bhartrhariand Sankara it appears that they inherîted acommon source andthe commQn SQiirce is quoted Verbatim wîth
a colonr of différ-ent philosophies on thena. It also appears
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that the Sabda phi-losophy which is found in the Veda/ theUpanisad,^ the Nyâya
and the Mimâmsa sûtras was so dominantthat Sank a ra had tostrive hard to réfute. The grammarians alsotried to establishthemselves by îdentîfying Sabda with
Brahman^ to the' extent thatBhartrhari fally explored and established thedoctrine of Sabdat-brahman-^ The foundation of Bhartrhari wasso firm and appeal-ing to every System that he is quoted as theauthority not onlyby grammarians but also frequently byphilosophers of ail Sys-tems: Advaita, Visistâdvaîta, Dvaita^ Nyâya,Minciarnsâ, aesthetics
and rpystic--aesthetics lîke those of Abhinavagupta and Somanàthaixiultifariously.^ The Sphota doctrine wasinterpreted variously bydiiîerent Systems and the Systems who
found it in consonance withtheîr doctrines put it in primar-feLcie to réfute
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it.
50 S.VM. Oriental Journal, vol XXXVII
In this paper, I shall restrict nxy&elf to theconcept of vivaria in
Bhartrhaxi I.l and Saâkara, The internaiévidences will be helpfulin coming to the true meaning.
It appears that Sankara had a full knowledgeof the doctrineof Bhartrharî, viz. the Sabdabrahman andSphota.^ Although theobject of Sabdabrahaman philosophy is alsosalvation (apavaxga)Jthe concepts and object s of Bhaxtrhari are
différent from those of
Sankara.
Sankara^s Vivartas
Sankara has explained the doctrine of
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Vivarta in varions con-texts of Avidyâ, Parinâma and AdhyâLsathrough varions similes
like mrgatrsna^ *snake and rope% 'conch-shell and silver', dreaxns,Mâyà and spider. The conamentators tried toexplain and con-tribute to thèse contexts in a variety of ways
to establish Advaitadoctrine and réfute other Systems. Theconcept is so indirect inSankara and mixed with other concepts of
Adhyâsâ, etc. that eventhe lexicographers^ quote other anthôritiesinstead of Sankara.
Avidyâs
The main object of the doctrine became the
removal of illusion(bhrânti) and subsequently the Avîdyâ.^Bhartrhari also thinksthat the concept of Avidyâ which îs found inthe concepts ïîke
Devatâ/^ i.e. the de facto conceptual ReaKtyis not found in Vidyâ,
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that is the Ultimate Iteality, It is pnly for analysis of the object^^that the Avidyâ cornes into existence which is
the real purposeof Bhartrharî in contrast to the concept of Sanlçara who iMnlB îtunreal. But ultimately both Bhartrhari andSankara lïiove ^àm^
Avidyâ to Vidyâ.
Parînâma: ■ . \r^.K:i^;i\ ;
Sankara thinks that the ansdogy of the earthand pot cannôt beapplîed in case of the Brahinan which shallbecome contradictory inthe case of Ultinaate ïleality in which thecréation appeai^ only asan illusion. This doctrine catled parmâxna-
vâda vras already hold-ing good anK>3:^^ Naiyayikas andSâ&khyas a^d of cottrse amongsta few Vedântins. It was aceépted byg;ran2marians also and a ftill
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VivûTta in Bhaxtrhâxi &nd Saàkara, 51
System (âmnaya) is quoted by Bhartrhariwho thiriks 'iflat the worldis a transformation (paxînama) with Sabda-brabman as materîalcause. Tbe Bbamâti has refuted in détails the
psrinâma-vâda of the Sânkhya. Vçsabhadeva thinks thatpaxînâma is a synonym of vivaxta throngh laksanâ.
The BbEnmtî explains that a homogeneousélément cornes outof the cause, e.g. the thread ont of the spider shall be just like thespider; the rope shall be like the snake, Theheterogeneity (virûpa)
cannot corne into existence; e.g. the ropecannot be transformedto an éléphant.
In this context, Sankara has written a line
which ciearly indi-cates to the strong doctrine that sabda is the
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material cause whichnot only prov^ the doctrine of Bhartrharibefore Sankara beyond
doubt but also explains both the vivarta andits relationship tothe création of the world. In his o-^ inion, afew predecessors thinkthat *Sabda is a material cause iike the
Brahman is a materialcause of the universe.'^^ Perhaps the line I.lof the Valcjapadiya,viz. prakriyâ jagato yatah is in his mîndwhere the full context isthat of Sabdatattva, its -vivaxta in meaningand the création of theuniverse from it in the form of the materialcause. That is whythe full tradition of commentators explained iteither in the form
of parmâma or in the form of an evolutewhich does not give upits former form and has a resemblance withthe Sânkya doctrine.Sankara has quoted an anonymLOUs
mantra which is not traced buthas a strange parallel with the Vakyapadîya,
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I.l:anâdiziidhanâ nityâ, vâgutsrstâ svyambbuvâ/âdau vedajoaayi dïvyâ yatah sarvâ
pravrttayab//where the parallel îs that of anâdinidiianâVerbatim {anâdîni--dbanam); vak with sabda and yatab sarvabpravrttayab with
prakrîyâ jagato. Sankara has himself usedthe word prakriyâ mthe sensé of evolutes in terms of materialand effect relationship(Sankara on II.1.14: mrdaiva tu înrdanvitâvikârab prakriyantesu varçena tu suvaœnânvitâb).
Elsewhere, Bhartrhaxi (VRII.233; III.14.78) isalso of the opin-ion that with the instruments of the différent
prakrîyâs only Avidyâis explained; but Vidyâ is far beyond that.The word sabdabrabman
52 S.VM. Oriental Journal, val XXXVII
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îs found in a number of later Upanîf adsmcluding the MaltrSyanT
and the Bhagâvadglta^^.
* *
To this Sankara replies: the existence from
the Sabda is not
a reality but since the word, raeaning andtheir relationship is
eternal which îs a doctrine of Patanjali,'^^ it isonly for practical
expression. "^^ This objection is foundVerbatim in the Svopajna.vrtti
of the VàkysLpajdiya^^^ which again provesthat Sankara is aliuding
to the fuil tradition including Bhartrhari inprima.- farcie.
For the defence, Sankaxa relies on the
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eternîty of the relation-ship of Word and naeaning which is itself adoctrine of grammarians
who think that the analysis of the word(apaddiâra) as reaL Thatis why to face thîfe strong argument, he hadto place his shield of vyavaJîâra in contrast to prâtibbEsika
existence which is the Ulti-mate Reality to both Advaitins and thegrammarians.
In this contexte Sankara has placed another argument in primafacie and quoted another srutî to prove thatthe création is precededby the Sabda. -^^ He has refuted it on theground that thèse wordsare not universal but are applicable only to a
few sects only.-^^Moreover, an object if it is itself anâdinidiiana, i.e. has neither thebeginning nor the end, how can it createanother création, -^^ He
qnotes the MaMusmœti that ail the namesand actions were created
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by the Ultimate Reality from the Vedar-éubda,
It appears that it is only due to the similarityof the word saJt>dain the Smrti and in the Vâky^padiya thatSaiikara is trying to divertthe issue of Sabdabrahman to vedaéahda. In
the ManïMmréi , theVeda is a basis of aU the institutions aaid notthe Sabda. ^^
Regarding the material cause, the BhsœaatIhas expMiieitî thestand of Vedântins, viz. the serpent and therope are ^Siffe^^^entities but it is only by vivar^a in the ropethat the snake isgenerated, simîlarly it is due to the viVarte in
Paramatman thatthe world is generated and not due to itsbeîng naaterial cause,^-^Hère Sankara accepts the meaning 'illusion'and not Hramrformar
tion'. But Mâdhavâcârya in hîsSarvadarsajctas&ngraba.^ has ac-
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cepted the stand of Sankara dîfferently whichwas foiuid in theSvopajnavrétjp^ of Bhartrhaxi as well, viz,
takîng a différent form
without giving up its prior îotza.
Vççabhadeva. had to kxtetpvet itas parinMxna through ïak^a^MJ^^ So therehad been fcwo traditionsamongat Vedântina also,' but Saàkaxa was afoUowe^ of the tradition.of UUusion\
AdhySsa:
Superimposition is anotiier instrument whîchwas accepted hy
Sankaxa to prove the qualities of *x' on 'y' asunreal and hence onlyillusory but generating the ksurtrtva. andbboktrtva.^^ Bhartrhaxiaccepta ît in mind which îs responsible for
change firom one number to many nuinbers.^s
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Abhasa:
It was another doctrine to establish therelatîonship of theParamatman and the jiva. which jiLst îike therelationship of theSun and its reflection in the small quantity of
water; but at thesame tîme which is unreal is an excellentinstrument of Saiikara.^^It was accepted by the Brahmasutra. II.3.50and explained variouslyby full tradition of commentators.
Although Sankara through Àbhasav tried toprove that the re-flectory object is unreal, yet *one real objectin many différent ob-
jects' is interesting in the context of thevivarta of Bhartrhari. It islike one air and varions tunes of the musicalinstrument or one water in varions bottles of varions slzes and
colours, Sankarîans tried toimpose the conch-shell simile on it.^^ The
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playwright Bhavabhtiti^®also accepted the same meaning, vîz. one£:aruna-rasa takes différ-
ent forms due to varions reasons includingcontext.
Bhartrhaxi's vivarta in VâJcyapadiya 1*1 canalso be explained
as *an undecaying object Sabdatattvatransformîng into varionsmeauiing or one full existing meaning or object (aréiia) with doubleentendre, Besides thèse doctrines, Bhartrharihas accepted thedoctrine of adhyâropa^^ and upaplava^-^also which is explained asillusion by the commentators.^^
Similes?
In order to prove the world unreal,Sankarians use the foUowingsimiles:
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54 S.V.tr. Oriental Journal^ vol XXXVII
LMrgatmnodakai^^ Safikara thînka that as
the water irt nirga-trsna is only reâectory and unrealç theBrahman is real and jiva
only a reflectioa.
ii. The simile of the rope and the serpant: Italso demonstrates
the Brahman as real and the world asunreaL^"^
iii. Dream:^^ The dream simile is veryinteresting and real be-cause it not only créâtes the illusion but alsoreal actions affcer sleep.
It is accepted by Sankara, and Bhartrharialso accepts the same po-sition, viz, both as illusion and reaiity.
According to Sankara, asa persoii feels the biting by the snake in the
dream which is unrealbut aftex the sleep also this sensé continues.
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The concept of the pré-diction and its real fruit is found in theChândogyopanisad (V.2.9)
and it is seen amongst a^trologers as welL Itproves that sometimeswith the untrue objects, the truth also cornesinto existence.
This situation is most suitable to Bhartrhariwho thînks thatSabdabrahman is real but every concept ualmeaning is equally realand valid and not illusion although Bhartrharihas coUected a num-ber of similar sinailes.
Besides thèse similes, Bhartrhari has gîven asimile ofaJatacakraalso^^ which is found in the Maitrâxani-
iipanisad VI.24 and fre-quently in the Gaudapâdaiârikâ,^^ Bhartrharihas given the similein the context of untouchable entity.^ A fictionhas dearly been
distinguished from the Reality through thesimile of the gandiar-
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vanagara in the Vairxapadiya.'^^
IVord as origîxi:
Affeer discussing the autpattîka relationshipof the word andthe meaning, Sankara discusses thepossibility of its origin from
the Vedic sabda, The prima-facie places theobjection that if youhâve already established that the worldcornes into existence fromthe Brahman (vide Brahmasûtra 1.1.2)5 howis it possible that itshould corne from the word?^^
Vivaxta in Bhartjrharî and SaÂk&ra. 55
As stated previouslyt theSabdabralimavadins ware known even
în the Upanisads who propound theSabdabrabrnan as the orîgin
of the universe both as materxal and theefficient cause.
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Sankara has refuted it on the basis of anexpérience to every-
one in this world. In his opinion, firstly adesired object cornes toonr mind (cUcitsitam axthsLm); then theexpressive word (vâc&ka-éahda) and only then the meaning at last
{axthajiusthanà). Hehas quoted hère the Taièùiriya-brâhxoaiia(II.2.4.2) where the iit-terance of Prajâpati' s VaidïkB word*biïilh'gave birth to the 'earth'directly, which was accepted bySabdabrahmavâdins as the directcause of this universe."*"^ Sankara has alsoaccepted a distinction be-tween eternal word (nféyasabda) which is theorigin of the concept
like Deva, etc. But the vaxna or letters or articulated letters areborn and destroyed. They appear différent indifférent persons.^^Perhaps this is the viVarûa of Bhartrhari
which has a relationshipwith meaning as well as the word
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Before Sankara, Bhartrhari had akeadyaccepted the procédure
of compréhension of meaning from theletters directly {vivartate^rthahhsirena) which is indirectîy refuted bySankara that it is notlogical that the letters give birth to meaning
(na ca vaxnehhyo^rtbë.vaga,tir yuktâ) which should be readwith the above line thatthe letters are born and destroyed and their pronunciation shouldbe différent from one person to another (pratyuccâxanaxn anyaèhâcâxxyâthsL ca pratîyammxatvët).
This appHes to Bhartrhari in the context of both letters and
meaning if we interpret them as : -vividhamvaxtate iti vivaxtâhwhich has been accepted in détails inBhartrhari that even the mostexpert person in the language cannot
comprehend the meaningintended by another person .^^ The tradition
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of the SveéâsVataropa-nisacf*'* also proves the same and itcontinued even later upto Bha-
vabhùti who was acquainted with thistradition of the word andmeaning.
Sankara also does not accept them as
illusion because they gen-erate a definite knowledge which may bedifférent from object. ^^But he is against the doctrine that '^each andevery letter gives aparticular meaning which are born in sériaiand joined together
m S.V.m Orientai Journal, vol XXXVII
comxrmniQBÂ^ tha meaniag'. He ii totûïy a-gamat tha Spàa$a doc-trine.
Saàkâxa bas fully utilked the doctrme of thegrammarians,
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viz. mtyaéabdSxthasmnbiSLndba.^^ Hethinks that dravya, gW^ ^^^kaxxnm are the qualiâcatioixs of an individual
aad not that of genus«Words Jiave relationship with genus and notwith the individual.Bhaxtrhari'^''' has ^Jso iadîrectlyacknowledged the Mahabhësya for
this doctrine which might hâve been theoriginal source of bothBhartrhari and Sankara. Sankara has refutedthe Sphota doctrinealso in tbis context.
Coxnparison:
In fact, both Sadkara and Bhartj'hari aretr3dng to establish asynthesis of varions contradictory doctrines.
There is a différence intheir approach. Sankara tries to interpret ailthe Vedic texts cleaxlypropounding the DuaJîsm in favonr of Monism throngh 'illusion';
but the object of Bhartrhari îs différent.Moreover, Bhartrharî's
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Vâtyapadiya is a compendînin or a manual of varions thoughtswhich hâve been coUected from varions
sources and hence appear contradictory. Sometimes he moves firomUniversal Reality (Sabda-brahman) to an individual reality (sabda), or firom non-sequential
reahty (aJcrama) to sequential reality(saixaœa),'^^ but his object,viz. grammatical analysis (apoddiâra)^^ ii|tervenes (sometimes hetries to move from différence (bheda) to non-difîerence (abheda)also).^^ At a number of plates, he has cleaxlyexpressed that bisobject is the removal of the différence(bhedapoiia).
Sankara dœa not comprcnnise below*Brahman^ as the UltinaateReality, But Bhartrhari xêcognizes the'stages*, i.e. the fîrst stageto second stage of reality till the Ultîmate
Reality as the final stage.
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Interpreting thèse doctrines and readingthem în a syhth<&t|c
înanner in the VSiyapadyra, one can came té
the coïtcltiéion thatvrVâJrtate in the Bhartrhari shonid be
înterpreted as *^eal transfor-mation into many" where bothSabdabrahman and sabda^ inchid-
ing varna and raeaning, are real. How agrammarian who dividedhis work in ^ammatical c^tegorl^ can affordthat the sabdas areunreal? Hère Sankara changed the thoughtand mterpreted vivarÉaas illusion to propoiind Bru^iynan aa iJbeUïtimate Reality and theworid a3 iïïnsîion*
Vïvarfea in Bhartçhari and Sankaru 57
1. RV. X.71,
2. MaitràyanI VL22: W«s^açsf tît W ^ and^Sï^=mim: ¥K^ll^4:î For
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ftirther détails aee: Jacob, G. A., AConcordiMice ta tbe Prùi''cipal Tlpanisa^ds and tbe S^bagavadgitâ^
Motilal Banarsidass,Delhi, 1971 (rpt.).
3- Mahàbbâsya, Paspasâbnika - ^^Rr^nfft^f^^, etc: ^RflïïT ^^ ^:
^i^'^^^^^'^^/^î^^: ^ÎTSÇ: ^Rr^^rf^ fï^rl HèreKaiyata qiiotes the
4, Vâkyapadlya. jVP], Ll: aPlî^l^^ ^^Ç^n
5, ibid. éd. Abhyankax and Lîmaye, Appendices III- VII.
6, cf. fa.2 & 3 above. jr
7, VR L14, 131-132.
8, Roth and BôhtlingkjSansJcxiéWorierbuclier; Monier Williams,Sanskrit-Englisb Dictionaxyj p.9&8^ where
he mîxes np vivarta-vâda and parinâma-vâda; NyEyakcéa^ p.
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777.
Originally it had a meaning 'revolving'
whiripool, turninground, rolling, etc., but later took the meaningof *changingfirom one state to anôtber'; bnt in Vedânta ittook an abso-
lutely technical meaning which mîxed up witbother doctrinesin différent Systems of Indi^^ Phiiosophy;see: q.v, vivaréa andvâda in NyEyakoéa^ The Huming' or 'revolving with any object*is the meaning of vivarta. See q-v. aksa-vivarta in Ghatage:Encyclopadedic Dict*
9, BraimasûÉra, IL 1,14.
10. VP. III-9.62.
11. ^il4^a «f$h-^l^^if^^<JhM<4u4^ la^-IM|J4R4<h^l f i^ R«i£hMctclîl| \ ibid,
IL233.
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12. ^ %î 94t^M'Mc«rci4yMI<HchK«IJlfîjy|î|uî)|t>é^îi 1 , BraJhmasûtrabliâsya[=BSB], 1.3.28.
13. Jacob, Concordaixcey q,v.éi^hdahrahmaja..
14. Mahâbhgsya - Paspa^almifca; ftl^
^^îsqtfexî^ i
58 S.V.U. Oriental Journal, vol XXXVJI
BSB. 1.3,28.
16. VR l.VrttLl (éd. K.S. Aiyar).
17. BSB. L3.28.
ibid. 1.3.28.
19. ibid.
20. qpT ^ W ^^THT "<:^Amï ^ Mci^HHf qTÇ^^T^^ 133T^ ft^ "^ ^^^oi<: il ibid.
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Cf. ^e^ 1 ^ HfwiPi chi^îruf w ^^^î^ Tg«r^i
%Ç¥!^^ W^ W^^^^^-^ "Prf^ll Maiîusmrti, 1.21.
21. cfCTflcî q<qîc^ftc|çîtPTF Wqo^W^ïP:,"gpT^^ ?^ <v^f^c<çîd^l d^^Pl:, ^ gdcMRuiRd^i; Bhëjnatî on BSB. 1.2.21.
22. Nyâ^yakosB.^ see q.v. \'-ivarta.
23. 'cï'cr^tcî'y^dW ^^Çgqr 5^<ychi\u|344^p4ï[c|'i|cHr^^»4)qi|ifëd| fèraRÎ:, VP.I.l, Vrttf-
24. Muralidhara Pandey, SankaxEtprâgadvâ2tava.dahy p. 210.
25. BSB. I.l.l; ILS. 50; Kaipaéaru-parimaJa
on BSB. I.l.l.
26. âfeRr^cig cib^c4HiU||<jLil q- giê^T: i
q<^4^ ^^2ï^44c^^cr=i y4H4,Hii VP. iii.ii.io.
27. BSB. IL3.50.
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28. iî3^ T^; ^ï^W -q;^ Piftrd^^ld,Uttaxaxâma.cajrita. cl VP. nL7.37ff.
29. VP. 111.11,10; Helâraja explaîns:aî^sOçîkf ^îtrcJleO^WtrHti cR=zîî:
30. VP. III.8.55.
31. sloéiiiiàstq fqf^ ^-^ci<=tâ5d^i^cï l
Mm "^ ^-<wl "g^ -îiqn^K^: » vp. iii.i4-4i6.
32. Helâraja explains: aq^^:^{^î^q^«[«4e^H<i<*+»^«r'«<^WI^c^H, ibid.Cl Deva^ûri (quoted in Abhyankar &LimayetOp.eit. App.V.):3iqiRmf<^lPd^q:[ a^T^ oi^c^^ii^ PifHcdHi
BSB.n,1.14.
34. BSB.n.1.14 & BiâœaùJon 1.2.21.
35. ibid.
36. VP. L130; 11.291; IIL8.8.
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Vivaxta in Bhait^haiï and Sariiara 59
37. Sl^HldWkd m-, i{¥^<Hmvim 3mt W?J^ ^m5r^#?rèandïï ^1% ânniciictl, Gaudapâdakàrikâ, IV.47-50
(quoted in: Jacob,Concordance).
38. FRR^fH?W?ra?Pî^îclïï:! '
ïï ïïîiïSdldtj^W 1^^^ ¥[^ ^ m VR 11.291.
39. ^M?lW^F#n^WlïïiftjïïèiîïH^n^ïI^MWîril iîjid. 11.292.
40. BSB. L3.28.
41. Jacob, Concordance, q.v.éabdabrahman.
Cf. Maitràyanl. VI.22: ^Kï^^^ïï^; 3R2IT
^^Kcur^fïï:! Gitâ,VI.44: ^i<»qflç*<ilciq5Îrl and thé later
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Upanisads like Brahimhindu:^I®Ç5IFrf^ fMIïï;, ?r«[raR I^, etc.
42. ^JctJ-^MRw^ti ^: yra^lKiiW-ijïllwm'^^ê^HH^\i, BSB. 1.3.28.
44. ^W^t^^cl^I, Svetâsvalaig-'aaisad, VI.2.
45. ^^ ciuffîiti^^ïjiçtjyrijiî) pjSUjii^H^il^l+yrt^mNIçt, BSB. 1.3.28
46. See fn. 14 above.
47. Pmi !iK\^m^\: wïï^m ïï?ri^: i^minp^îïïHPiïïïïTDt^;! VP.I.23.
48. BSB. 1.3.28.
49. VP.III.8.14.
50. ibid. 1.24. Ako cf. 3î#wil| or aPIÎ^^à^, VP.11.314-316.
A factor which détermines the intended
sensé ont of the varioussensés that arise in mind (Abhyankar and
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Limaye, op.cit., pp.232, 235). Of course, Bbaxtrhari accepts it asavidyâ (11.234)
and illusion [imtbyâ] as w^ll (11.235). Inapoddiîâra also i.etalks of the sentence (VP. 11.269) andmeaning both internaimd external (VP.II.432). Also cf.vjVeica,
VP.II.433 and ritaJpa(11.116).
51. VP. 111.7.144,151,153 k Ilï.S.lff.
MSRIMAmÂRÂYAM MURTl