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

[H S Chandramouli]

Namaste.

Following line of reasoning can be tried.

J (jagat) and  A (asat) are two entities which are nonexistant. Third
Entity B (Brahman) which is Ever Existant, Changeless (Nitya) entity.
Difference between J and A is that J can and does   derive from B its
ability to Appear as an existant entity while A is unable to do so. This by
its mere proximity to Brahman and not by any effort on the part of Brahman.
( Usual illustration of Sun and its activating effects  on entities in
Jagat with no effort on the part of Sun . Needs no repetition ).   All
changes are confined to  within Jagat. And none in Brahman. All experiences
are for entities in Jagat, Again the ability to have experience derived by
concerned entities  from  Brahman, with no change or experience for Brahman.

This is the position of the Shruti.

Regards

On Thu, Jun 27, 2019 at 10:27 AM Praveen R. Bhat via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> On Thu, Jun 27, 2019 at 9:28 AM Sudhanshu Shekhar <
> sudhanshu.iitk at gmail.com>
> wrote:
>
> > Praveenji,
> >
> > No. It does not help. Hare's horn cannot be perceived by barren woman's
> > son.
> >
> And it is not.
>
>
> > If we equate our perception of world with this, then that is obviously
> > incorrect.
> >
> I did not equate our perception to it, but said brahma has no perception as
> there is no janma.
>
> It does not require any Shastra.
> >
> Which shAstra when there is no janma?
>
> सतो ह्युत्पत्तिः प्रलयो वा स्यात्, नासतः *शशविषाणादेः *। under Mandukya
> 2.32
>
>
>
> Kind rgds,
> --Praveen R. Bhat
> /* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know
> That owing to which all this is known! [Br.Up. 4.5.15] */
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