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

[Venkatraghavan S]

Namaste Sudhanshuji,
Why do you think there is something going on?

Regards,
Venkatraghavan

On Wed, 26 Jun 2019, 05:57 Sudhanshu Shekhar via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> Bhaskar ji,
>
> How does replacing avidyA by MAyA helps. It does not help one bit. What is
> Ananya? Not different, right. If MAyA is not different from Brahman, then
> the activity of MAyA is same as activity of Brahman. Even the cropping up
> of upAdhi, so as to make upAdhi-drishti and svarupa-drishti possible, is
> against the nishkriyatva of Brahman. No matter how many words are used, the
> very fact that there is something going on AND there is nothing except
> Brahman, is against nishkriyatva.
>
> To say that there is something vyAvahArika and PArmArthika is again against
> nishkriyatva. How does vyAvahArika crops up. Same problem. Problem can be
> resolved only if vyAvhArika is hare's horn. MithyAtva does not help. And
> vyAvhArika is obviously not hare's horn.
>
> So problem persists unless we say that we will eventually understand this
> when we will attain purity of mind.
>
> Sudhanshu
>
>
>
> On Wed 26 Jun, 2019, 09:54 Bhaskar YR, <bhaskar.yr at in.abb.com> wrote:
>
> > praNAms Sri Sudhanshu prabhuji
> > Hare Krishna
> >
> > Whether it is "gold appearing as ornament" or "bangle converting into
> gold"
> > -- there is activity. And that is against nishkriyatva.
> >
> > >  Your observation is quite logical and needs attention.  Yes, there
> > needs to be some activity to accept the creation (whether it is vivarta
> or
> > pariNAma) hence Advaita when talking about brahma kArya (activity) jagat
> it
> > brings in apara brahma, when there is talk about nishkriya brahman it
> > directly talks about parabrahma.  Kindly look at sUtra bhAshya 4.3.14.
> Now
> > the question, is this aparabrahman/ saguNa brahman/sOpAdhika
> brahman/kArya
> > brahman something different from parabrahman??  The obvious answer is big
> > NO, why??  Because, sadeva Soumya idamagra asit, ekamevAdviteeyaM
> clarifies
> > shruti.
> >
> > I understand that the standard answer would be -- from the point of view
> > of gold, there is no activity. But from the point of view of gold, there
> is
> > no ornament itself.
> >
> > >  I would like to read this as :  from the point of view of gold ( can
> > the brahman has the point of view!!??  Just wondering 😊 ) there is no
> > activity since the socalled ornament (nAma rUpa kArya) is nothing but
> gold
> > (kAraNa) We may take note of the upAdhi drushti and svarUpa drushti as
> well
> > here to understand how jagat is nothing but brahman but brahman is not
> > jagat.  When the ornament seen as ornament it is upAdhi drushti
> (parichinna
> > drushti) but when the same ornament seen as gold then it is svarUpa
> > drushti.  Since there is no independent existence of ornament apart from
> > gold, kArya 'as it is' anrutam but the same kArya is satyaM when it is
> > viewed from its svarUpa drushti.  bhAshyakAra explains this in chAndOgya
> :
> > sarvaM cha nAmarUpAdi sadAtmanaiva satyaM vikArajAtaM svatastu anrutaM
> eva,
> > ... From the realization of sAmAnya behind all these vishesha-s only we
> can
> > find the answer to the question : kasminnu bhagavO vijnAte sarvamidaM
> > vijnAtaM bhavati ??  he is the abhinna nimittOpadAna kAraNa of this jagat
> > hence the shruti statement : sarvaM khalvidaM brahma, sarvaM brahmamayaM
> > jagat.
> >
> > The problem is -- gold CANNOT appear as ornament unless there is space
> > which is different from gold. Brahman CANNOT appear as world unless there
> > is something different from Brahman. A singular object cannot appear as
> > anything else. And that is not possible in advaita.
> >
> > >  it has been called as mAya (not avidyA atleast in my Advaita
> dictionary
> > though popularly floating theory is avidyA = mAya ) the shakti of brahman
> > which is  brahmAnanya.  That which has been  called as mUla prakruti
> (again
> > it is not mUlAvidyA which is an unwanted contribution by later
> > vyAkhyAnakAra-s to shankarAdvaita) that is the brahma.  ( yA
> mUlaprakrutiH
> > abhyupagamyate tadeva cha nO brahma)  says sUtra bhAshya.  This mUla
> > prakruti / shakti / mAya is the svarUpa of brahman hence lord in Geeta
> > affectionately says : mama svarUpabhUtA madeeya mAyA.  I just wonder what
> > would have been the result had I replaced the word mAya with avidyA here
> 😊
> >
> > Hari Hari Hari Bol!!!
> > bhaskar
> >
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