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The doctrine of 惭腻测腻 is one of the key concepts of Advaita 痴别诲腻苍迟补 propounded by 艢补峁卥补谤补. As in 笔谤补迟测补产丑颈箩帽腻, in Advaita also 惭腻测腻 is narrated as the power of the ultimate reality.^[1] In 叠谤补丑尘补蝉奴迟谤补产丑腻峁�y补, it is called Avyakt膩 B墨ja艣akti, without which the Supreme Lord cannot create the universe.^[2] Here 惭腻测腻 is illustrated as an indeterminate principle, which is non-different from the Brahman.^[3] It is also considered as ignorance and as the great sleep, in which all worldly beings are immersed without recognizing their own self.^[4] In 痴颈惫别办补肠奴诲腻尘补峁噄, 艢补峁卥补谤补 gives a clear definition of 惭腻测腻 illustrating all its features. Here also 惭腻测腻 is described as the power of the Supreme Lord which is called as Avyakta (indeterminate). 惭腻测腻, which is beginning-less nescience having three constituents (骋耻峁嘺蝉), is the origin of the universe. It is neither real nor unreal nor both; neither different nor non-different not both; neither having limbs nor lacking limbs nor both. It is indefinable and so miraculous.

It cannot be perceived through senses, but can only be inferred from its effects by intelligent people:

avyaktn膩mn墨 parame艣a艣akti岣� an膩dyavidy膩 trigu峁嚹乼mik膩 辫补谤腻 |
k膩ry膩numey膩 sudhiyaiva 尘腻测腻 yay膩 jagatsarvamida峁� pras奴yate ||
sann膩pyasann膩pyubhay膩tmik膩 no bhinn膩pyabhinn膩pyubhay膩tmik膩 no |
s膩峁単膩pyana峁単膩pyubhay膩tmik膩 no mah膩dbhut膩nirvacan墨yar奴p膩 || ^[5]

In 笔谤补艣苍辞辫补苍颈蝉补诲产丑腻峁�y补 惭腻测腻 is illustrated as some sort of false deportment by which a man appears outwardly in one manner and acts in another:

尘腻测腻 苍腻尘补 产补丑颈谤补苍测补迟丑腻迟尘腻苍补峁� 辫谤补办腻艣测补 anyathaiva 办腻谤测补峁� karoti s膩 尘腻测腻 mithy膩c膩rar奴p膩 |^[6]

Like 笔谤补迟测补产丑颈箩帽腻, 艢补峁卥补谤补鈥檚 Advaita also consider 惭腻测腻 as a 惭辞丑颈苍墨, the fascinating principle of the Lord, by which He Himself becomes as if fascinated:

devasya 尘腻测腻 yay膩ya峁� svayamapi mohita iva mohito bhavati |^[7]

Following the Vedic sages, who were the seekers of the ultimate reality, 艢补峁卥补谤补 also viewed the mystic principle 惭腻测腻 as the cause of the mystery of the world. This fact is already dealt with due importance in almost all 鲍辫补苍颈峁�a诲蝉. 碍补峁环辞辫补苍颈峁�a诲 says thus:

补惫颈诲测腻测腻尘补苍迟补谤别 惫补谤迟补尘腻苍腻岣� 蝉惫补测补峁� 诲丑墨谤腻岣� pa峁囜笉itammanyam膩n膩岣� |
dandramyam膩峁嚹佱弗 pariyanti m奴岣峢膩岣� andhenaiva n墨yam膩n膩岣� yath膩ndh膩岣� || ^[8]

Like 鲍辫补苍颈峁�a诲蝉, 叠丑补驳补惫补诲驳墨迟腻 also illustrated 惭腻测腻 frequently. While explaining the Upani峁�adic passages and 骋墨迟腻 艢补峁卥补谤补 had developed these ideas and connected to his non-dualism. It is said that the 艢膩峁卥arabha峁�ya is not a commentary in the usual sense of the word.^[9] 鈥� Its primary aim is to elucidate a text (although it may do this with considerable thoroughness), but rather to construct a philosophy on the basis of the authoritative text selected.鈥�^[10] His philosophy, which perceives unity in diversity, has included a tenet known as 惭腻测腻, which has a power for exhibiting diversity in unity. As a cosmological principle 惭腻测腻 relates with cosmos. As an epistemological principle it obscures the knowledge of Brahman and connects more with the multitude of the universe. As a metaphysical principle it divides the ultimate non-duality into duality.^[11]

In Advaita 惭腻测腻 is being used in different names like 础箩帽腻苍补, 惭颈迟丑测腻, 础惫颈诲测腻, 础诲丑测腻蝉补, Avyakta, Jagat etc. in various contexts. At the same time it constitutes a status of doctrine (theory) which works in different levels, viz. real (笔腻谤补尘腻谤迟丑颈办补), phenomenal (Pr膩tibh膩sika) and conventional or empirical (痴测腻惫补丑腻谤颈办补). Considering the 笔腻谤补尘腻谤迟丑颈办补-satya, 惭腻测腻 is not a power of Brahman, but merely an illusion based on ignorance. It doesn鈥檛 create the world, but the world is only an imagination or mental conception like the snake imposed on a rope.^[12] Even though it seems contradictory to the earlier statements, it is also suited to the indeterminateness of 惭腻测腻. 艢补峁卥补谤补 accepts this to maintain the non-duality of the Supreme Being. Thus the principle of 惭腻测腻 became an indivisible component of the system. Paul David Devanandan rightly remarks thus, 鈥淭he philosophic exposition of this mystery of the world, of life, of its essential undemonstrable, unspeakable and indefinite nature is the doctrine of 惭腻测腻 in Advaita 痴别诲腻苍迟补.鈥�^[13]

Footnotes and references:

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[1]:

惫补蝉迟耻迟补岣� sa峁僾id膩 vi艣vamayy膩 t膩d膩tmya惫峁泃迟颈 iti vi艣vamaya峁� p奴r峁嘺meva iti 苍补惫补峁� na 办颈帽肠颈迟 腻产丑腻蝉颈迟补峁� sm峁泃a峁� v膩 sy膩t | 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-vimar艣ini, 叠丑腻蝉办补谤墨, Part I, p. 142.

[2]:

莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-办腻谤颈办腻, 1.3.7.

[3]:

莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-办腻谤颈办腻, 1.5.1.

[4]:

莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-办腻谤颈办腻, 1.5.7.

[5]:

莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-办腻谤颈办腻, 1.4.2.

[6]:

膩k膩峁僰峁�a峁嚹珁amapara峁� yena 苍腻迟丑补 na vidyate | tava ten膩dvit墨yasya 测耻办迟补峁� yatparip奴r峁嘺t膩 || 5.17; 墨艣惫补谤补尘补产丑补测补尘耻诲腻谤补峁� p奴r峁嘺mak膩ra峁嘺-mapahnutam膩tm膩nam | 9.6;

[7]:

ata eva vedyaik墨bh膩valak峁�a峁嘺p奴r峁嘺t膩may膩t sv膩tantry膩t 鈥�. | 莫艣varapratyabhij帽膩办腻谤颈办腻-惫峁泃迟颈, 1.5.16.

[8]:

p奴r峁嘺mada岣� p奴r峁嘺mida峁� p奴r峁嚹乼p奴r峁嘺mudacyate | p奴r峁嘺sya p奴r峁嘺m膩d膩ya p奴r峁嘺mev膩va艣i峁�yate || 莫艣膩v膩syopani峁�ad, 艢膩ntip膩峁環a; 叠峁沨补诲腻谤补峁噛补办辞-辫补苍颈峁�a诲, 5.1.

[9]:

BUSB, 5.1.

[10]:

膩tm膩ta eva 肠补颈迟补苍测补峁� citkriy膩 citikart峁泃膩 | 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-办腻谤颈办腻, 1.5.12.

[11]:

肠颈迟颈岣� pratyavamar艣膩tm膩 辫补谤腻 v膩ksvarasodit膩 | sv膩tantryametanmukhya峁� tadai艣varya峁� param膩tmana岣� || 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-办腻谤颈办腻, 1.5.13.

[12]:

碍补峁环辞辫补苍颈峁�a诲, 2.18.

[13]:

Kashmir 艢补颈惫颈蝉尘, p. 197.