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

[kuntimaddi sadananda]

//None can succeed in proving  the rope undergoes a change when
someone imagines a snake in it.//

It is not a question of rope undergoing change or not. This whole process
of someone+imagining+rope+as+snake involves change and that is impossible
if Brahman is sole singular changeless infinite entity.

Sudhanshuji - PraNAms
You are right. The missing link here - from Brahman point there is no creation what so ever - end of the story.
The projection requires a mind. To see the snake where the rope is - The projecting mind is involved. The mind has to be created first for projection. This is what is called anonya ashraya dosha. It is similar to seed first or tree first. Hence Shankara says - anirvachaneeyam - inexplicable. 
Hence mind that is projecting is not created - it is part of the anaadi system. Hence creation-sustenance-and dissolution is a cycle without a beginning. 
What need to be recognized is the whole cycle itself is within the vyavahaara reference. 
>From Brahman - it is one without a second - neither ropes nor snakes.
Unless one appreciates these two reference states, the essence will not be understood.
Hence the declaration - shraddhavaan labhate jnaanam - says, Krishna. and shraddhaa is defined by Shankara as - shaastrasya guru vaakyasya satya budhyaavadhaarnaa - faith in the scriptuers and in the teaching of these scriptures by the Guru are essence and for the person who has that shraddha only knowledge takes place as per Krishna's above statement. 
Hari Om!Sadananda 


Praveenji,

No. It does not help. Hare's horn cannot be perceived by barren woman's
son. If we equate our perception of world with this, then that is obviously
incorrect. It does not require any Shastra.

Sudhanshu.

On Thu 27 Jun, 2019, 05:02 Praveen R. Bhat via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Sudhanshu ji,
>
> On Wed, Jun 26, 2019 at 8:02 PM Sudhanshu Shekhar via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > Venkataraghavan ji,
> >
> > //4) Creation is only an appearance.
> > 5) Appearances do not exist.//
> >
> > Appearance has a certain physical process behind it. Some laws of Physics
> > govern it. Hare's horn cannot have even an appearance. Coming about of
> > appearance implies change. Hence, appearance implies change - somewhere,
> in
> > something. And that militates against changelessness.
> >
> > This is my problem.
> >
>
> Would it help even a bit if we say that Maya, imagination, creation,
> janmadi shaDvikAra, hetu, phala, sambandha, etc, is all tuccha, not mithyA,
> or would you still ask then: how do you explain this vyavahara vyavasta/
> anubhava? I'm just curious.
>
> gauDapAdAchAryebhyo namaH,
> --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] */
> _______________________________________________
> Archives: The Advaita-l Archives
> http://blog.gmane.org/gmane.culture.religion.advaita
>
> To unsubscribe or change your options:
> https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
>
> For assistance, contact:
> listmaster at advaita-vedanta.org
>
_______________________________________________
Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
http://blog.gmane.org/gmane.culture.religion.advaita

To unsubscribe or change your options:
https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l

For assistance, contact:
listmaster at advaita-vedanta.org


| 
| 
|  | 
The Advaita-l Archives


 |

 |

 |