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

[Sudhanshu Shekhar]

Venkataraghavan ji.

There is some fundamental difference between asat and mithyA. MithyA
implies appearance which is an impossibility in asat. There is mithyAtvam
of mithya also. That is well understood. However, that is not the point
here.

//I would like to draw your attention to the fact that by "mithyA", what is
meant is the absence of the thing in the locus of its appearance.// Yes. Of
course.

//You may argue that appearance involves change, but that change is in the
seer, not in Brahman.// But that seer is equally an appearance. Seer and
appearance are both imagination. Imagination implies change. So the problem
remains unresolved.

//Both (the world and the mind) are mutually dependent objects of
perception. If you ask whether each exists independently, the answer is no.
There is no independent proof of either's existence, because the knowledge
of one is simply based on the knowledge of the other. //
//Thus the world and its appearance (cognition), are both mutually
dependent, neither of them real. The appearance of the world (and thus
change, which is the basis of appearance), is merely a cognition which is
as unreal as the world, the object of the cognition. Thus such a change is
not in Brahman, but in the unreal mind / the world.//

Let them be interdependent. The fact of their being interdependent does not
remove the implication of change unless you say that hare's horn is an
appearance to barren woman's son. If you are saying that, then I am ok.
Anything else, the necessity of change surfaces. Without a fluctuation, a
vibration, a movement, a change -- appearance cannot come unless the
appearance is hare's horn and perceiver is barren woman's son. If that
appearance is to some imaginary seer, that imaginary seer implies a change
by virtue of precedent imagination.

Sudhanshu.





On Wed, Jun 26, 2019 at 4:33 PM H S Chandramouli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste.
>
> Perhaps it may be useful to understand what the Shruti conveys by the term
> **svaprakAsha**. This is something not accessible to logic. Afterall all
> sAdhnAs only lead to remove the veiling of this. logic to some extent may
> be applicable in this sphere only.
>
> Just a suggestion. May help in resolving the issue.
>
> Regards
>
> <
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> <#DAB4FAD8-2DD7-40BB-A1B8-4E2AA1F9FDF2>
>
> On Wed, Jun 26, 2019 at 2:56 PM Bhaskar YR via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > I am surprised that people do not have this problem. May be I am really a
> > manda-dhi with lot of impurity of mind.
> >
> > praNAms
> > Hare Krishna
> >
> > If you consider yourself a maNda dhi then take my name also with yours 😊
> > But, instead of hovering over the problem, I have pacified myself by
> > resorting to anirvachaneeya 😊 If we are seeing something say ‘change’
> then
> > definitely we have some problem in our vision because shruti says when
> > jnAni realizes his secondless nature what can he see, hear think??
> etc.  :
> > yatra tvasya sarvamAtmaivAbhUt tatkena kaM pashyet…tatkena kaM shruNuyAt
> > tatkena kaM manveethA ?? Don’t you think maNdAdhikAri like me somehow
> > should find the answer to all these paradoxes and satisfy with it?? 😊
> For
> > me, your doubts are ‘settled issues’ but don’t ask me how logical it is!!
> >
> > Hari Hari Hari Bol!!!
> > bhaskar
> >
> >
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