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Namo Tassa Bhagawato Arahato Samma SamBuddhassa
My people, of the Telugu Land, generally use the word “Parinamam” in a sense of something “that has come to be”.
This “that has come to be” is not used in an isolated sense, but rather, as a recent/latest part of an ongoing sequence of events.
Example: Person X has a relationship with Y, suddenly X demonstrates more patience, gives more time to Y.
So we say “ What is this parinamam?(in the manner of their ongoing relationship) Anyway its good!”.
We use Viparinamam if that “which has come to be” is a development or a change for the worse.
Similalry we use “anyata” for “the other”. AnnathaBhavi is that which becomes “the other”.
Sitting nicely (Rupam propped up in a Posture– Bones, Flesh, Muscles, Tendons and Ligaments, neurons firing, Acids and Flexing and Distension forces included) it gives me a feeling of comfort.
I rely on that comfort , for me this sitting is comfortable. Passa Chitakata Bimbam- Sugata says! Bahusankhhappam!!
The feeling of comfort, however, slowly but surely, gets being replaced by stress and pain(discomfort) due to fatigue, in an astounding short time.. (yassa na thitthi na dhuvam)!!!
A development for the worse -Viparinama. Combating this I change my posture slightly or to a completely different posture say such as standing up for a while.
In the example, the sitting position which I relied upon as comfortable, is now the very reason for my pain. It has become completely “other” or “the otherwise” (Annathabhava). Right from the start it was not something to be relied upon. To be craved for. I put my expectations and hopes on it, while it (without any heed to me and my hopes on it) became the other.
Please Correct /Add /Improve friends.
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That is interesting! They seem to convey at least the mundane meanings.
“We use Viparinamam if that “which has come to be” is a development or a change for the worse. “
- Yes. That is the correct meaning.
“In the example, the sitting position which I relied upon as comfortable, is now the very reason for my pain. It has become completely “other” or “the otherwise” (Annathabhava). Right from the start it was not something to be relied upon. To be craved for. I put my expectations and hopes on it, while it (without any heed to me and my hopes on it) became the other.”
- As I mentioned above, that is a mundane interpretation of “viparinama.” No posture can provide comfort for too long. It is said that even a Brahma (with no dense physical body like ours) cannot remain in the “same position” for too long.
The deeper meaning of “viparinama” is that pursuing any “rupa” with vedana, sanna, sankhara, or vinnana cannot lead to the “perfect state with no suffering” or “pabhassara mind” or Nibbana. That is the critical idea in the post “Vipariṇāma – Two Meanings.” There, “viparinama” means to move away from the “perfect state with no suffering.”
P.S. I edited the title of the thread.
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I have posted a picture of Chakravarthi Below. Its from the Sambodhi Kat Kyaw Temple from Burma. In this picture , the Lord’s face is so innocent. Like a child he doesn’t hide anything. At the same time the sparkling suit which is golden, remind us of His Immaculate Meditative absorptions/achievements, His Impeccable Qualities such as Compassion , and for those who love Him and Dhamma- that He is the “King of Kings”.
In “Cakkhuṁ, bhikkhave, aniccaṁ vipariṇāmi aññathābhāvi”……………..”Anicca , Viparinamim Annathabhavim”, follow Chakkhu.(only bhikkhave in between) There isnt any another word to lead us on to “ If Chakku is Used for Sensual Pleasures”.
While , – “that Viparinama and Annathabhavi in a deeper sense mean a movement away from Nibbana by using the Eye as a basis for Sensual Pleasures” – is truly and brilliantly majestic , in its scale, and in beauty,…..
here …Chakku itself is to be seen as Aniccam, Viparinamino, Annathabhavino. It gives us a sense of the statement being absolute. There isn’t any compromise , that under such and such conditions only Chakku is Dukkha. Where as otherwise its not.
“What Has come to be” intrinsically , itself, is Dukkha. Our Attachment Or Hatred ,Or Shrouding the Sacca, add one more dart and make the wound bigger (or double) ……….whereas Chakku itself is a wound(the first dart).
Saying it so easily, Can we live up to it? Elders Did. They were Great. Men Made of Steel in Body and Mind.
Please correct/add/improve as fitting.
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Namo Tassa Bhagawato Arahato Samma SamBuddhassa
The Okkanta Samyutta Samyutta Nikhaya 25-1 to 10, magnanimously sets out the teaching for two types of Dhamma Aspirants:
One who approaches and touches these teachings “ Annicca, Viparinama, AnnathaBhava” with faith and conviction, against each of the 10 items starting from Chakku upto the Aggregates, as He or she deems engaging ….and…
The Second One who approaches, and works though the faculty of observation, attention and understanding.
In both the cases, the faculties such as faith, understanding need not be of a superlative degree, for these men are yet to be set on the path of integrity and truthfulness, beneficial to themselves and others.
Once they do touch these Dhammas “Annicca, Viparinama, AnnataBhava” even in the “mundane” sense , if we would so want to call them such, they are bang set on the path which leads them to the Stream.
They are now men, equipped with integrity, ability to seeing things as they are, truthful, and empowered by right conduct in Life.
Once they understand the “Deeper Meanings” , perhaps the Bigger Picture if you so will, they enter the Stream as Sotapanna, which is also how each of the Sutta Ends.
Whats astounding on the whole , is like an eagle which first tears the food into small morsels for its young and feeds them with tenderness, Dhamma in this section gives us Ten items , like a parent or an older brother, prodding us on, pick one, any one will do, see into at-least one , don’t you find it interesting atleast? So on…in such gentle manner
Friends, please correct/add/improve. Have a Good Day.
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