[Advaita-l] No Parinama in Brahman says Shankara Bhagavatpada

[Bhaskar YR]

However, when there is singular changeless entity, nothing is possible. Neither vivarta nor pariNAma. Just think for yourself. I have been thinking on it since I first came across clay-pot and rope-snake. It is impossible in case of singular changeless entity. One needs to assume something else. And the moment that other thing is assumed, infiniteness of that singular changeless entity is compromised. If one were to say that that other entity is here's horn, I am ok. But the moment anything other that here's horn is said -- mithyAtva or illusion or dream-like or sat-asat-vilakshaNa, the problem comes up.

praNAms Sri Sudhanshu prabhuji
Hare Krishna

First of all we should keep in mind that to arrive at the conclusion that brahman is ultimately nishkriya / nirguNa / niravaya etc. which premise we are using?? The shruti is the pramANa since brahma nishkriyatva is not pratyaksha pramANa gOchara.  So, when you look at the shruti impartially the same shruti saying brahman is the nimitta and upAdAna kAraNa as well for the jagat is it not??  How can we ignore these shruti assertions while holding the only one part of shruti vAkya which says brahman is nishkriya as valid??  Can we adopt ‘ardha kukkuti nyAya here to understand shruti dictum ??  The vaividhyata of jagat  is pratyaksha pramANita while brahman’s nishkriyatva and nirguNatva is shabda pramANa AdhArita.  And that which has been established by one pramANa cannot be superseded by another pramANa, if that is the case then that paramANa is invalid.  So, under these circumstances, to understand the brahma nishkriyatva viz a viz jagat kAraNatva, seemingly contradictory positions,  we should follow the shrutyanugraheeta tarka ( the tarka should be based on shruti pramANa).  Shruti says, idaM sarvaM yadayamAtmA, brahmaivedaM amrutaM purastAt don’t you think we have to reconcile all these shruti vAkya in order to understand brahma nishkriyatva??  The vishaya that shruti trying to establish is this i.e. brahman is nirguNa, niravayava, nishkriya etc.  and it is not the vishya of the pratyaksha pramANa.  Whereas the vishaya ( subject matter) of  the pratyaksha pramANa is this jagat  which we are experiencing on day to day basis.  I think we are mixing these two different pramANa-s and its vishaya and getting confused.

Hari Hari Hari Bol!!!
bhaskar