7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 1/31

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

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 2/31

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

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 3/31

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 

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 4/31

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,

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 5/31

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

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 6/31

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

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 7/31

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,

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 8/31

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

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 9/31

 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

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 10/31

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

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 11/31

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-

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 12/31

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

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 13/31

 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

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 14/31

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:

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 15/31

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.

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 16/31

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-

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 17/31

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.

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 18/31

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

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 19/31

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

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 20/31

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,

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 21/31

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

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 22/31

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.

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 23/31

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 

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 24/31

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.

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 25/31

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.

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 26/31

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.

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 27/31

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.

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 28/31

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.

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 29/31

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 

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 30/31

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

7/27/2019 The Concept of Vivarta Bhar Shank

http://slidepdf.com/reader/full/the-concept-of-vivarta-bhar-shank 31/31

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