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惭腻测腻 has two different interpretations in Indian thought, one as an illusion and the other as a self-transformation which intimately connected with two different theories of causation. In 笔谤补迟测补产丑颈箩帽腻, 惭腻测腻 is a real entity and it is the power of 笔补谤补尘别艣惫补谤补. It has a self-transformative nature. It produces the impurities and transforms the Self as the limited perceiver and the perceivable universe. 惭腻测腻 is an illusory principle in Advaita of 艢补峁卥补谤补. Thus there is some difference in the concept of 惭腻测腻 in 笔谤补迟测补产丑颈箩帽腻 and Advaita.

1. Illusionary Nature of 惭腻测腻 in Advaita

According to the 惭腻测腻vada of 艢补峁卥补谤补, causality is purely a phenomenal notion. 惭腻测腻, the cause of the universe, has no entity in the ultimate level. So 惭腻测腻 also is an illusory principle like the universe. 艢补峁卥补谤补 has stated this in his 叠峁沨补诲腻谤补峁噛补办辞辫补苍颈峁�a诲产丑腻峁�y补.^[1] t is observed that it is contrary to the notion of the Upanisads, which occasionally refer to a principle of 惭腻测腻 with a meaning of a unique power (艢补办迟颈), by which Brahman transforms itself into the apparent multiplicity of the world, rather than a principle of ignorance or illusion.^[2] Even though 艢补峁卥补谤补鈥檚 叠丑腻峁�y补蝉 and 笔谤补办补谤补峁嘺 texts contain the illustrations of 惭腻测腻 as the power of Brahman 艢补峁卥补谤补 uses the term 惭腻测腻 to denote the sense of unreality (础辫腻谤补尘腻谤迟丑颈办补).

He states that the experience in the dream is mere 惭腻测腻 (illusion), there is no bit of reality:

m膩yaiva sandhye s峁涐梗峁璱rna param膩rthagandho'pyasti | 鈥�. | tasm膩nm膩y膩m膩tra峁� svapnadar艣anam |^[3]

As the dream, according to 艢补峁卥补谤补, the universe, which is perceived as dual like the snake on a rope, also is 惭腻测腻, not real. The non-dual entity like the rope only is real.^[4]

2. 惭腻测腻 as a Real Entity in 笔谤补迟测补产丑颈箩帽腻

In 笔谤补迟测补产丑颈箩帽腻, 惭腻测腻, which is one among the thirty-six categories, is considered as a real entity. Being a power of the ultimate entity, it is the cause of multiplicity, which is also real in practical sense. Here 惭腻测腻 is only a form of power of will or power of freedom.^[5] And so it is not an illusion. Utpala says that all worldly dealings seem to be impure to those who see Him with blind ignorance and these are pure to them who see Him with knowledge.^[6] Truly there is neither nescience nor impurity.

Footnotes and references:

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[1]:

碍补峁环辞辫补苍颈峁�a诲, 1.2.16, 17 & 22.

[2]:

惭补峁嘾奴办测辞辫补苍颈峁�a诲, 7.

[3]:

samastalak峁�a峁嚹亂oga eva yasyopalak峁�a峁嘺m | 艢ivastotr膩val墨, 2.6. 139

[4]:

durvij帽ey膩 hi s膩vastha kimapyetadanuttaram | 罢补苍迟谤腻濒辞办补, 2.28.

[5]:

m膩y墨yaprath膩ntaravyavadh膩navandhyo | 莫艣varapratyabhij帽膩-vimar艣ini, Bhaskari, Part I, p. 25.

[6]:

te m膩y膩met膩峁� sarvabh奴tamohin墨峁� tarantyatikr膩manti, sa峁僺膩rabandhan膩nmucyante | 叠丑补驳补惫补诲驳墨迟腻-艣腻峁卥补谤补-产丑腻峁�y补, 7.14.